I remember watching a video which had many loopholes where the guy was twisting the Matthew & Luke passages by saying after the Ruach came on Miryiam she and Yaaqob had sex while he had not yet taken her to be his wife and when he found out she was pregnant he wanted to put her away secretly being a just man but took her when in the dream was told to take her as wife as it was a divine arrangement from Yahuah, and was talking about Yahudite custom of engagement means marriage etc. He then jumped to showing Yahusha had to be the physical seed of David or else he cannot be the son of David.
There are many flaws to this kind of teaching
1. Yahuah will never go against His Torah in allowing unmarried couple to have sex and His Son be born of this illicit relationship called fornication which Torah forbids
2. Secondly Matthew's account is crystal clear, before they came together she was found with child of the Ruach HaQodesh
Mat 1:18 Now the birth of YAHUSHA HA’MASHIACH was on this wise: When as his mother Miryam was espoused to Yoceph, before they came together, she was found with child of the RUACH HA’QODESH.
Mat 1:19 Then Yoceph her man, being a just man, and not willing to make her a public example, was minded to put her away privily.
Mat 1:20 But while he thought on these things, behold, the angel of YAHUAH appeared unto him in a dream, saying, Yoceph, son of David, fear not to take unto you את eth Miryam your woman: for that which is conceived in her is of the RUACH HA’QODESH.
Mat 1:19 Then Yoceph her man, being a just man, and not willing to make her a public example, was minded to put her away privily.
Mat 1:20 But while he thought on these things, behold, the angel of YAHUAH appeared unto him in a dream, saying, Yoceph, son of David, fear not to take unto you את eth Miryam your woman: for that which is conceived in her is of the RUACH HA’QODESH.
3. If Yoseph had sex with her, he would never think of putting her away. He was a just man by not making her a public example for stoning as per Torah and thought of putting her away privily
4. Yahuah sent His malak in his dream not to fear to take her as wife as that which is conceived in her is of the Ruach HaQodesh
The man in the video was saying Yahuah cannot be unjust to give Miryiam a child and Yoseph should bear the reproach of not being the child's father. What he or the group fails to understand that Yahuah uses His people who are open for His perfect will to be done. Please see what Miryiam said
Luk 1:38 And Miryam said, Behold the handmaid/shipchah of YAHUAH; be it unto me according to your word. And the angel departed from her.
shipchah H8198 is rooted in the word mispachah which means family. Remember, Leah's and Rachel's handmaids/shipchah's gave 4 sons to be sons of Yaaqob with a tribal inheritance
Gen 29:24 And Laḇan gave his female servant Zilpah to his daughter Lĕ’ah as a handmaid/shipchah H8198
Gen 29:29 And Laḇan gave his female servant Bilhah to his daughter Raḥĕl as a handmaid/shipchah H8198
Bilhah gave birth to Dan and Naphtali (Genesis 30:3-8), while another handmaid, Zilpah, gave him Gad and Asher (Genesis 30:9-13)
Matthew is clear in letting us know that Yoseph did not have sex with Miriyam until she gave birth to her Son
Mat 1:24 And Yosĕph, awaking from his sleep, did as the messenger of יהוה commanded him and took his wife,
Mat 1:25 but knew her not until she gave birth to her Son, the first-born. And he called His Name יהושע.
Mat 1:25 but knew her not until she gave birth to her Son, the first-born. And he called His Name יהושע.
Its right in saying the father would determine the tribe, and Aluahym being the Father of His Son did the determination already
Gen 49:9 “Yehuḏah is a lion’s cub; from the prey you have gone up, my son! He bowed down, he crouched like a lion. And like a lion, who does rouse him?
Gen 49:10 “The sceptre shall not turn aside from Yehuḏah, nor a Lawgiver from between his feet, until Shiloh comes, and to Him is the obedience of peoples.
Gen 49:10 “The sceptre shall not turn aside from Yehuḏah, nor a Lawgiver from between his feet, until Shiloh comes, and to Him is the obedience of peoples.
Shiloh is an epithet of Messiah, one who will bring tranquility to His people
Isa 11:1 And a Rod shall come forth from the stump of Yishai, and a Sprout from his roots shall bear fruit.
Rev 22:16 “I, יהושע, have sent My messenger to witness to you these matters in the assemblies. I am the Root and the Offspring of Dawiḏ, the Bright and Morning Star.
Who was David?
1Sa 17:12 Now David was the son of that Ephrathiy of Beyt Lechem Yahudah, whose name was Yishai; and he had eight sons: and the man went among men for an old man in the days of Sha’ul.
How was David an Ephrathite?
Rth 4:18 And this is the genealogy of Perets: Perets brought forth Ḥetsron.
Rth 4:19 And Ḥetsron brought forth Ram, and Ram brought forth Amminaḏaḇ.
Rth 4:20 And Amminaḏaḇ brought forth Naḥshon, and Naḥshon brought forth Salmon.
Rth 4:21 And Salmon brought forth Boʽaz, and Boʽaz brought forth Oḇĕḏ.
Rth 4:22 And Oḇĕḏ brought forth Yishai, and Yishai brought forth Dawiḏ.
Rth 4:19 And Ḥetsron brought forth Ram, and Ram brought forth Amminaḏaḇ.
Rth 4:20 And Amminaḏaḇ brought forth Naḥshon, and Naḥshon brought forth Salmon.
Rth 4:21 And Salmon brought forth Boʽaz, and Boʽaz brought forth Oḇĕḏ.
Rth 4:22 And Oḇĕḏ brought forth Yishai, and Yishai brought forth Dawiḏ.
Yahuah in His wisdom brought Boaz the Ephrathite & Yahudite to redeem Ruth who formerly was a Reubenite and married to Machlon who was an Ephrathtie. Machlon died childless and Boaz in redeeming Ruth bore a son whose name was Obed. Here is the genealogy listed unto David.
Boaz was a close relative of Elimelech
Rth 2:1 And Naʽomi had a relative on her husband’s side, a man of great wealth, of the clan of Elimeleḵ, and his name was Boʽaz.
Ephrathites are mentioned twice more in Scripture. The sons of Naomi, Mahlon and Kilion, were “Ephrathites from Bethlehem, Judah” (Ruth 1:2). After Mahlon and Kilion died in Moab, their mother returned to Bethlehem along with Ruth, Mahlon’s widow (verses 6–22). Thus Ruth the Moabitess (by geographical location) became an Ephrathite. Another Ephrathite was Yesse, the father of King David, who was “from Bethlehem in Yahudah”(1 Samuel 17:12). Some translations also list Tsuph, an ancestor of Samuel, as an Ephrathite in 1 Samuel 1:1
Rth 1:1 And it came to be, in the days when the judges ruled, that there was a scarcity of food in the land. And a man from Bĕyth Leḥem, Yehuḏah, went to sojourn in the fields of Mo’aḇ, he and his wife and his two sons.
Num 21:25 And Yisra’ĕl took all these cities, and Yisra’ĕl dwelt in all the cities of the Amorites – in Ḥeshbon and in all its villages,
Num 21:26 for Ḥeshbon was the city of Siḥon the sovereign of the Amorites, who had fought against the former sovereign of Mo’aḇ, and had taken all his land from his hand as far as the Arnon.
Num 32:37 And the children of Re’uḇĕn built Ḥeshbon and Elʽalĕh and Qiryathayim,
Ruth was a Reubenite as Heshbon was the city of Sihon sovereign of the Amorites who had fought with the former king of Moab and taken in possession. When the land allotment came beyond the Yarden, Mosheh gave that land to the Reubenites who rebuilt the city of Heshbon. Hence Elkanah, Naomi and their sons who were Ephrathites went to sojourn in this piece of land, hence, Ruth is called a Mobitess by geographical location and not by descent. If she was from descent a Moabitess, then the Torah says that Moabites and Ammonites are forbidden from entering the sanctuary or inheritance of Yahuah.
Deu 23:3 “An Ammonite or Mo’aḇite does not enter the assembly of יהוה, even a tenth generation of them does not ever enter the assembly of יהוה,
Yahuah put a marker on 2 tribes Yoseph and Yahudah from where the Messiah would spring forth from
Gen 49:22 “Yosĕph is an offshoot of a fruit-bearing tree, an offshoot of a fruit-bearing tree by a fountain, his branches run over a wall.
Gen 49:23 “And the archers have bitterly grieved him, shot at him and hated him.
Gen 49:24 “But his bow remained in strength, and the arms of his hands were made strong by the hands of the Mighty One of Yaʽaqoḇ – from there is the Shepherd, the Stone of Yisra’ĕl –
Gen 49:23 “And the archers have bitterly grieved him, shot at him and hated him.
Gen 49:24 “But his bow remained in strength, and the arms of his hands were made strong by the hands of the Mighty One of Yaʽaqoḇ – from there is the Shepherd, the Stone of Yisra’ĕl –
Ephrahyim was Yoseph's younger son who was given the first born berekah/blessing and hence scriptures Interchangeably uses Eprahiym representing the 10 tribes of Yasharal while Yahudah represents the 2 tribes Yahudah and Binyamin. By bringing in Boaz and Ruth together, Yahuah in His wisdom brought forth Ephrayim and Yahudah together from where He Himself would spring forth from.
How did the Lewites settle in Yahudah?
2Ch 11:13 And from all their borders the priests and the Lĕwites who were in all Yisra’ĕl took their stand with him (Rehoboam).
2Ch 11:14 For the Lĕwites left their open lands and their possessions and came to Yehuḏah and Yerushalayim, for Yaroḇʽam and his sons had rejected them from serving as priests unto יהוה,
1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu, son of Tohu, son of Tsuph, an Ephrayimite.
1Sa 1:2 And he had two wives, the name of one was Ḥannah, and the name of the other Peninnah. And Peninnah had children, but Ḥannah had no children.
1Sa 1:2 And he had two wives, the name of one was Ḥannah, and the name of the other Peninnah. And Peninnah had children, but Ḥannah had no children.
1Ch 6:66 And some of the clans of the sons of Qehath (Lewites) had cities of their borders from the tribe of Ephrayim.
1 Chr 6:66 is further proof that Qehathites (Elqanah and Samuel were descendants of Qehath) had cities on their borders from the tribe of Ephrayim. The Tanak doesn't mention Bayth Lacham being alloted to which tribe but when we see both the Ephrathites and Yahudites dwelling there and the city being called 'Ephrathites of Bĕyth Leḥem, Yehuḏah', it is an evidence that they shared the city in the allotment or else an Ephrathite couldn't acquire a property in another tribe inheritance as mentioned in Torah.
Num 36:7 “And the inheritance of the children of Yisra’ĕl is not to change hands from tribe to tribe, for every one of the children of Yisra’ĕl is to cling to the inheritance of the tribe of his fathers.
Num 36:8 “And every daughter possessing an inheritance in any tribe of the children of Yisra’ĕl is to be the wife of one of the clan of her father’s tribe, so that the children of Yisra’ĕl possess each the inheritance of his fathers.
Num 36:9 “Thus the inheritance is not to change hands from one tribe to another, but every tribe of the children of Yisra’ĕl is to cling to its own inheritance.”
Samuel's lineage:
1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu, son of Tohu, son of Tsuph, an Ephrayimite.
Ramathayim is plural of Ramah, a place on the mountains of Ephrayim and Tsophim plural of Tsuph referring to Ramah in which one of its probable prominent head Tsuph an Ephrathite lived after whose name the place was called and he is named as one of the fathers of Elqanah. This Ramah shouldn't be confused with the Ramah in Yahudah where Matthew 2:16-17 shows Herod killing all children from two years and under in Bayth Lacham and all its coasts.
Now in understanding the genealogy of Elqanah in 1 Chr 6:27 Elqanah's immediate father is named as Yeroham son of Eliyab son of Nahath son of Tsuphay/Tsuph son of Elqanah (great grandfather of Elqanah father of Shemuel).
In 1 Chr 6:34 Elqanah's immediate father is named as Yeroham son of Eliel son of Tuach son of Tsuph (who was an Ephrathite as per 1 Sam 1:1) son of Elqanah (great grand father of Shemuel).
1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu, son of Tohu, son of Tsuph, an Ephrayimite.
1Ch 6:25 And the sons of Elqanah: Amasai and Aḥimoth.
1Ch 6:26 Elqanah – the sons of Elqanah: Tsophai his son, and Naḥath his son,
1Ch 6:27 Eliyaḇ his son, Yeroḥam his son, Elqanah his son.
1Ch 6:27 Eliyaḇ his son, Yeroḥam his son, Elqanah his son.
1Ch 6:33 And these are the ones who stood with their sons: Of the sons of the Qehathites were Hĕman the singer, son of Yo’ĕl, son of Shemu’ĕl,
1Ch 6:34 son of Elqanah, son of Yeroḥam, son of Eli’ĕl, son of Towaḥ,
1Ch 6:35 son of Tsuph, son of Elqanah, son of Maḥath, son of Amasai,
1Ch 6:36 son of Elqanah, son of Yo’ĕl, son of Azaryah, son of Tsephanyah,
1Ch 6:37 son of Taḥath, son of Assir, son of Eḇyasaph, son of Qoraḥ,
1Ch 6:36 son of Elqanah, son of Yo’ĕl, son of Azaryah, son of Tsephanyah,
1Ch 6:37 son of Taḥath, son of Assir, son of Eḇyasaph, son of Qoraḥ,
According to the Torah of Masha if a man in Yasharal dies childless his brother/closest relative redeems the dead brother's wife and the seed born to her will be called after the dead man so that the dead mans name remains alive in Yasharal.
1Chr 6:26-27 Elqanah---two sons Tsuph/Tsuphay and Nahath
Elqanah---Nahath---Eliyab H446 (1Chr 6:27) or Eliel H447 (1 Chr 6:34) or Elihu H453 (1 Sam 1:1)---Yeroham---Elaqanah---
This same person is mentioned with three name variants showing us that he was the seed given to keep the name of the dead man alive in Yasharal
Eliyab means -Al/Alahym is Ahb/Father ---Alahym is Father
Eliel means- Alay/My Alahym is Al/Alahym----My Alahym is Alahym
Elihu means- Alay/My Alahym of him/hu---My Alahym of him
1 Chr 6:34-35 Elqanah---Tsuph---
It is evident that Elqanah (great grandfather of Elqanah, father of Shemuel) had two sons Nahath and Tsuph from different wives (one a Levite and one an Ephrathite). This can be seen in 1 Chr 6:25-26 the two sets of sons are mentioned separately and not clubbed together i.e. 1) Amasai & Ahimoth 2) Tsuph & Nahath.
The only possibility of Elqanah and his son the prophet Shemuel are called Ephrathite's if we see Nahath being the son of Elqanah from his Levite wife and Tsuph being the son of Elqanah from his Ephrathite wife.
Nahath would have died childless and Tsuph of the Ephrathite mother would have given his son Tuach to give Nahath's wife a seed Eliyab/Eliel/Elihu who would be called after the dead man Nahath to keep his name as a Levite alive in Yasharal. In this way in Yahuah's description they would be both Levi as well as Ephrathites. Ephrayim was given the greater blessing than his younger brother Menashsheh and if Menashsheh's daughters also received an inheritance with their brothers, the Ephrathite women would have received a double portion as the name Eprath/Ephratah itself means 'ash heap'
3 sons of Qorah's genealogy:
1) Elqanah:
1Chr 6:26-27 Elqanah---two sons Tsuph and Nahath
Nahath---Eliyab/Eliel/Elihu---
1 Chr 6:34-35 Elqanah---Tsuph---Tuach-----
2) Ebyasaph:
Qorah---Ebyasaph---Assir---
3) Assir:
1 Chr 6:24 Qorah---Assir---Taḥath---Uri’
Why were Amasai and Ahimoth other sons not considered to give seed to their step brother Nahath's wife?
The name Amasai H6022 means 'burdensome/impose a burden' (from H6006 amas)
The name Ahimoth H287 means 'ach/brother' 'muth/death' i.e. 'brother of death'. His name is also mentioned as 'Mahath' H4287 which means 'erasure' from H4229 'to blot out/abolish/wipe out'
1Ch 6:35 son of Tsuph, son of Elqanah, son of Maḥath H4287, son of Amasai,
Their names itself tells us that they were named by their father Elqanah for an unknown reason to us as a seed of burden and a seed of death/an erasure.
The son of Tsuph, Tuach H8430 means 'humble' and his father's name Tsuph H6689 means 'honey comb as in dripping honey' (from H6688)
This shows us names are very significant in scripture and gives us a clear picture why parents would name their children positively and negatively.
Why would Tsuph not take his brother Nahath's wife to give the dead brother a seed?
If Tsuph would have been the blood brother from the same father and mother to Nahath then he had to obey Torah by taking his brother's wife as his to give her a seed, but it seemed him good to give his son Tuach to redeem her. Notice the Torah portion says 'When brothers live together' indicating under one roof....as of the same parents.
Deu 25:5 “When brothers live together, and one of them has died, and has no son, the widow of the dead man shall not become a stranger’s outside. Her husband’s brother does go in to her, and shall take her as his wife, and perform the duty of a husband’s brother to her.
Deu 25:6 “And it shall be that the first-born son which she bears does rise up for the name of his dead brother, so that his name is not blotted out of Yisra’ĕl.
We can determine this from the genealogy or else it won't make sense. The proof of the text lies in the three variant spelling of the son Eliyab/Eliel/Elihu which shows us he was a borrowed son by right of redemption by the near kinsman. The word 'Nahath (Nachath)' comes from the primitive root word H5181 which means 'to sink, descend,go down'. The same word H5183 means 'quietness/descent/to rest' and his name spiritually shows him resting in the sleep of death where H2844 'khat' means 'crushed; also afraid; abstractly terror: - broken, dismayed, dread, fear'
This is evidence that the prophet Shemuel was both an Ephrathite as well as a Lewite. Hence, his lineage served as priests in the heykal of Yahuah.
Luk 1:5 There was in the days of Herodes, the sovereign of Yehuḏah, a certain priest named Zeḵaryah, of the division of Aḇiyah. And his wife was of the daughters of Aharon, and her name was Elisheḇa.
Luk 1:36 “And see, Elisheḇa your/Miryiam closest relative, she has also conceived a son in her old age. And this is now the sixth month to her who was called barren,
1Ch 5:1 As for the sons of Re’uḇĕn the first-born of Yisra’ĕl – he was the first-born, but because he profaned his father’s bed, his birthright was given to the sons of Yosĕph, son of Yisra’ĕl, so that the genealogy is not listed according to the birthright,
1Ch 5:2 for Yehuḏah prevailed over his brothers, and from him came a ruler, although the birthright was Yosĕph’s –
There was a need that the Messiah be a Prophet, Priest and King and these 3 tribes Ephrayim (Prophet: remember Yoseph his father was interpreter of dreams), Lewite (Priesthood which translated to the Malchitsedeq priesthood) and Yahudah (Lion of Yahudah-Ruler)
Heb 7:12 For the priesthood being changed, there is made of necessity a change also of the priestly regimen.
Heb 7:13 For he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar.
Heb 7:14 For it is evident that our ADONAI sprang out of Yahudah; of which tribe Mosheh spoke nothing concerning priesthood.
Heb 7:15 And it is yet far more evident: for that after the similitude of Malkiy-Tsedeq there arises another priest,
Heb 7:16 Who is made, not after the regimen of the commands of the flesh, but after the power of an endless life.
Heb 7:17 For he testifies, You are a priest forever after the order of Malkiy-Tsedeq. (Tehilliym 110:4)
Heb 7:18 For there is truly a disannulling of the commandment going before for the weakness and unprofitableness thereof.
Heb 7:13 For he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar.
Heb 7:14 For it is evident that our ADONAI sprang out of Yahudah; of which tribe Mosheh spoke nothing concerning priesthood.
Heb 7:15 And it is yet far more evident: for that after the similitude of Malkiy-Tsedeq there arises another priest,
Heb 7:16 Who is made, not after the regimen of the commands of the flesh, but after the power of an endless life.
Heb 7:17 For he testifies, You are a priest forever after the order of Malkiy-Tsedeq. (Tehilliym 110:4)
Heb 7:18 For there is truly a disannulling of the commandment going before for the weakness and unprofitableness thereof.
Messiah is placed after the order/dabar of Malchitsedeq whose genealogy is not recorded. Without father, mother or descent
Heb 7:1 For this Malkitseḏeq, sovereign of Shalĕm, priest of the Most High Elohim, who met Aḇraham returning from the slaughter of the sovereigns and blessed him,
Heb 7:2 to whom also Aḇraham gave a tenth part of all, his name being translated, indeed, first, ‘sovereign of righteousness,’ and then also sovereign of Shalĕm, that is, ‘sovereign of peace,’
Heb 7:3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but having been made like the Son of Elohim, remains a priest for all time.
Heb 7:2 to whom also Aḇraham gave a tenth part of all, his name being translated, indeed, first, ‘sovereign of righteousness,’ and then also sovereign of Shalĕm, that is, ‘sovereign of peace,’
Heb 7:3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but having been made like the Son of Elohim, remains a priest for all time.
There is a study altogether which I did a few years ago that this Malchitsedeq was Shem, the son of Noah who outlived Abraham. Remember, before Yaaqob there were no tribes or tribal inheritance. Hence, the marker was placed on Yoseph and Yahudah only when the tribes came into existing. The marker was placed by Yahuah Himself.
If you remember David ate the shewbread which was only rightful for the priests to eat? How was he not killed ? Its because He was in the lineage of the Malchitsedeq priesthood where it was promised to him that the Messiah from His lineage would be a Priest and a King forever.
David identified with the priests:
1Ch 15:25 And it was Dawiḏ and the elders of Yisra’ĕl, and the commanders over thousands, who went to bring up the ark of the covenant of יהוה from the house of Oḇĕḏ-Eḏom with joy.
1Ch 15:26 And it came to be, when Elohim helped the Lĕwites who bore the ark of the covenant of יהוה, that they offered seven bulls and seven rams.
1Ch 15:27 And Dawiḏ was dressed in a robe of fine linen, as were all the Lĕwites who bore the ark, the singers, and Kenanyah the leader of the service with the singers. And Dawiḏ wore a linen shoulder garment.
1Ch 15:26 And it came to be, when Elohim helped the Lĕwites who bore the ark of the covenant of יהוה, that they offered seven bulls and seven rams.
1Ch 15:27 And Dawiḏ was dressed in a robe of fine linen, as were all the Lĕwites who bore the ark, the singers, and Kenanyah the leader of the service with the singers. And Dawiḏ wore a linen shoulder garment.
If Saul could be among the prophets (1 Sam. 10:12), 1 Chronicles presents David as among the priests, i.e., he was “clothed with a robe of fine linen, as were all the Lewites.”
Samuel (1 Sam. 2:18), AhiYah (14:3), and the priests of Nob (22:18) all wore ephods. (It’s probably not too much to say that the one wearing the ephod is a priest, cf. 1 Sam. 2:28). Accordingly, when David wears an ephod, his priestly status is suggested, if not declared.
1Sa 2:18 But Shemu’ĕl was attending before יהוה – a youth, wearing a linen shoulder garment.
1Sa 14:3 And Aḥiyah son of Aḥituḇ, Iḵaḇoḏ’s brother, son of Pineḥas, son of Ěli, the priest of יהוה in Shiloh, was wearing a shoulder garment. And the people did not know that Yonathan had gone.
1Sa 22:18 And the sovereign said to Do’ĕḡ, “You turn and come against the priests!” So Do’ĕḡ the Eḏomite turned and came against the priests, and put to death on that day eighty-five men who wore a linen shoulder garment.
1Sa 22:19 And he smote Noḇ, the city of the priests, with the edge of the sword, from men even to women, from children even to nursing infants, and oxen and donkeys and sheep, with the edge of the sword.
Moreover, he wrote the Psalms and many of his Psalms were priestly prayers ascending to the throne of Yahuah. Song of ascents
Mat 22:42 saying, “What do you think concerning the Messiah? Whose Son is He?” They said to Him, “The Son of Dawiḏ.”
Mat 22:43 He said to them, “Then how does Dawiḏ in the Spirit call Him ‘Master,’ saying,Mat 22:44 ‘יהוה said to my Master, “Sit at My right hand, until I make Your enemies a footstool of Your feet” ’?
Mat 22:45 “If then Dawiḏ calls Him ‘Master,’ how is He his Son?”
Mat 22:46 And no one was able to answer Him a word, and from that day on no one was bold enough to ask Him any more questions.
The most important aspect is Yahusha's question to the Pharisees, stating if Messiah if the Son of David, how does David call him ADON in the RUACH?
If Messiah was a literal son of David from his loins, He could never be the ADON of David. Hence, the birth was from virgin birth without human intervention.
Luk 3:23 And when יהושע Himself began, He was about thirty years of age, being, as reckoned by law, son of Yosĕph, of Ěli/Heli,
Mat 1:16 And Yaʽaqoḇ brought forth Yosĕph the husband of Miryam, of whom was born יהושע who is called Messiah.
How could Yoseph have two different fathers Yaaqob and Eli/Heli with two different genealogies?
In Luke 3:23 an emphasis is added to let us know that Yoseph was not the immediate son of Eli/Heli, the emphasis can be drawn out from the writing 'as reckoned by law' Matthew 1:16 shows his immediate father Yaaqob from the lineage of Shelemoh.
To understand the promise made to Daud/David better we need to understand whether the promise made to sit upon his throne and the building of the house was attributed to Shelemoh?
Reading without the emphasis would read Yahusha himself at the beginning of his ministry was about thirty years old, son of Eli."
To understand the promise made to Daud/David better we need to understand whether the promise made to sit upon his throne and the building of the house was attributed to Shelemoh?
Reading without the emphasis would read Yahusha himself at the beginning of his ministry was about thirty years old, son of Eli."
The emphasis 'as reckoned by law' lies in understanding the Torah where a dead brother's wife is given seed by his living brother to keep his name alive in Yasharal. Here is the Torah portion
Deu 25:5 If brethren dwell together, and one of them die, and have no child, the woman of the dead shall not marry without unto a stranger: her man's brother shall go in unto her, and take her to him to be his woman, and perform the duty of a man's brother unto her.
Deu 25:6 And it shall be, that the firstborn which she bears shall succeed in the name of his brother which is dead, that his name be not put out of Yashar’el.
While many argue that Matthew genealogy is of Yoseph and Luke is of Miryiam, it is clear from scriptures that no genealogy is ever listed from a woman. It is always the male, however, scripture does mention some women due to their tribal inheritance which we will look at a bit later.
It is evident that Yoseph's immediate father was Yaaqob (Matt 1:16) because the emphasis added there is different as he was the occupying son of Heli to keep his name alive in Yasharal.
Heli would have died childless and Yaaqob would have given seed to his wife to keep his name alive in Yasharal and hence, the parenthesis in Luke 3:23 'as reckoned by the law'
Matthew 1: 2-16 | Luke 3:23-34 |
Abraham | Abraham |
Yitshaq | Yitshaq |
Yaaqob | Yaaqob |
Yahudah | Yahudah |
Pherets | Pherets |
Hetsron | Hetsron |
Ram | Ram |
Aminadab | Aminadab |
Nahshon | Nahshon |
Salmon | Salmon |
Boaz | Boaz |
Obed | Obed |
Yishai | Yishai |
Daud | Daud |
Shelemoh | Nathan |
Rehaboam | Mattattah |
Abiyah | Menna |
Asa | Melea |
Yahushapat | Elyaqim |
Yoram | Yonam |
Uzziyah | Yosĕph |
Yehuḏah | |
Shimʽon | |
Lĕwi | |
Yotham | Mattithyahu |
Ahaz | Yorim |
Ḥizqiyahu | Eliʽezer |
Menashsheh | Yehoshua |
Amon | Er |
Yoshiyahu | Elmoḏam |
Qosam | |
Yeḵonyah | Addi |
Meleḵi | |
Neri | |
She’alti’ĕl | She’alti’ĕl |
Zerubbaḇel | Zerubbaḇel |
Aḇihud | Rephayah |
Elyaqim | Yoḥanan |
Azor | Yehuḏah |
Tsaḏoq | Yosĕph |
Aqim | Shimʽi |
Elihuḏ | Mattithyahu |
Elʽazar | Maʽath |
Noḡah | |
Ḥesli, | |
Naḥum | |
Amots | |
Mattithyahu | |
Yosĕph | |
Yanah | |
Meleḵi | |
Lĕwi | |
Mattan | Mattithyahu |
Yaʽaqoḇ | Ěli/Heli |
Yosĕph | Yosĕph |
Yahusha | Yahusha |
If you notice that both genealogies were from David who was a Yahudite as well as an Ephrathite.
You will be shocked to know that Shelmoh is mentioned as son of Bathsheba the wife of Uriyah which shows he was a loan son of Uriyah as per Torah to keep his name (Uriyah's name) alive in Yasharal
****Please note that the genealogy in Luke 3 is until Adam son of Aluahym, I have placed it in reverse and have only accounted from Abraham until Mashiyach to match with the Matthew’s genealogy*****
Mat 1:6 And Yishai brought forth Dawiḏ the sovereign, and Dawiḏ the sovereign brought forth Shelomoh by Uriyah’s wife.
The physical house was built by Shelemoh but the spiritual house was built by Nathan, David's other son. ZecharYah records Nathan
Zec 12:10 “And I shall pour on the house of Dawiḏ and on the inhabitants of Yerushalayim a spirit of favour and prayers. And they shall look on Me whom they pierced, and they shall mourn for Him as one mourns for his only son. And they shall be in bitterness over Him as a bitterness over the first-born.
Zec 12:11 “In that day the mourning in Yerushalayim is going to be great, like the mourning at Haḏaḏ Rimmon in the valley of Meḡiddo.
Zec 12:12 “And the land shall mourn, every clan by itself: the clan of the house of Dawiḏ by itself, and their women by themselves; the clan of the house of Nathan by itself, and their women by themselves;
Zec 12:13 the clan of the house of Lĕwi by itself, and their women by themselves; the clan of Shimʽi/Shimeon (LXX) by itself, and their women by themselves;
Zec 12:14 all the rest of the clans, every clan by itself, and their women by themselves.
Scripture says Mary was a close relative of Elizabeth (Luke 1: 36), Elizabeth was a Lewite. Didn't we read Boaz was a close relative of Elimelech, while Elimelech was an Ephrathite, it goes on to say Boaz was both Ephrathite as well as Yahudite?
Elizabeth married ZacharYah a priest of the division of AbiYah being a Lewite, while Miryiam was espoused to Yoseph a Yahudite, this is evidence that Miryiam was both a Lewite (being a close relative of Elizabeth) and also a Yahudite
Luk 1:26 And in the sixth month the messenger Gaḇri’ĕl was sent by Elohim to a city of Galil named Natsareth,
Luk 1:27 to a maiden engaged to a man whose name was Yosĕph, of the house of Dawiḏ. And the maiden’s name was Miryam.
Luk 1:27 to a maiden engaged to a man whose name was Yosĕph, of the house of Dawiḏ. And the maiden’s name was Miryam.
Luk 1:30 And the messenger said to her, “Do not be afraid, Miryam, for you have found favour with Elohim.
Luk 1:31 “And see, you shall conceive in your womb, and shall give birth to a Son, and call His Name יהושע
Luk 1:32 “He shall be great, and shall be called the Son of the Most High. And יהוה Elohim shall give Him the throne of His father Dawiḏ.
Luk 1:33 “And He shall reign over the house of Yaʽaqoḇ forever, and there shall be no end to His reign
Luk 1:33 “And He shall reign over the house of Yaʽaqoḇ forever, and there shall be no end to His reign
Note that Miryiam does not say “How will this be, since I am a virgin AND not descended from David?” Moreover, in terms of inheritance, the Torah teaches that if a man dies and leaves no sons but only daughters, the inheritance is passed on through the daughters and their husbands, as long as they marry within their tribe. (See Numbers 27:1–11, 36:1–11). In Miriyam's case, we read about her having only a single sister and no brothers. (John 19:25) So the inheritance does apply to Miryiam
Joh 19:25 And by the stake of יהושע stood His mother, and His mother’s sister, Miryam the wife of Qlophah, and Miryam from Maḡdala.
Num 27:8 “And speak to the children of Yisra’ĕl, saying, ‘When a man dies and has no son, then you shall cause his inheritance to pass to his daughter.
