Matthew 1:11 kjv

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

Matthew 1:11 nkjv

Josiah begot Jeconiah and his brothers about the time they were carried away to Babylon.

Matthew 1:11 niv

and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon.

Matthew 1:11 esv

and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.

Matthew 1:11 nlt

Josiah was the father of Jehoiachin and his brothers (born at the time of the exile to Babylon).

Matthew 1 verses

Matthew 1 11 Meaning

This verse states a pivotal point in the genealogical record of Jesus Christ, marking the transition from the period of the Israelite monarchy before the exile to the period leading into the Babylonian captivity. It specifies that Josiah, a king of Judah, was the father of Jechoniah and his brothers, and that this generation lived during the traumatic event of Israel's exile to Babylon.

Matthew 1 11 Context

Matthew chapter 1 initiates the Gospel with the genealogy of Jesus Christ, carefully structured to demonstrate His legitimate claim as the Messiah and King. The purpose is not merely to list names but to show how Jesus fits into God's historical plan of salvation. The genealogy is divided into three sections of fourteen generations, signifying the period from Abraham to David, from David to the Babylonian exile, and from the exile to the Christ. Verse 11 marks the end of the second section, pinpointing the monumental event of the Babylonian exile as a crucial turning point, a divinely ordained interruption in the history of the Davidic dynasty. Historically, the exile represented the nadir of Israelite national life, marking the end of Judah's independence and the direct rule of Davidic kings. It was understood as God's judgment for persistent disobedience and idolatry.

Matthew 1 11 Word analysis

• Josiah (Ἰωσίας, Iōsias): A transliteration of the Hebrew name Yo'shiyahu, meaning "Yahweh supports" or "healed by Yah." Josiah was one of Judah's last righteous kings, renowned for his extensive religious reforms based on the rediscovered Book of the Law (2 Kgs 22-23; 2 Chr 34-35). His mention highlights a time of spiritual awakening before the final judgment of exile.
• begat (ἐγέννησεν, egennēsen): The Greek aorist indicative active form of gennaō, meaning "to beget," "to father," "to produce." In biblical genealogies, this term generally signifies direct father-son lineage, but Matthew's genealogy, for literary and theological purposes, sometimes "telescopes" generations, skipping individuals or referring to a significant successor rather than the immediate biological son. This is notably seen here, as Josiah's direct successor on the throne and Jechoniah's father was Jehoiakim (2 Kgs 23:34; 1 Chr 3:16), whom Matthew omits. The purpose is not genealogical exhaustiveness but tracing the messianic lineage through key representative figures.
• Jechoniah (Ἰεχονίας, Iechonias): A transliteration of the Hebrew Yehoyakhin (meaning "Yahweh establishes") or Konyahu. Also known as Coniah or Jehoiachin in the Old Testament. Jechoniah was a king of Judah who reigned only three months before surrendering to Nebuchadnezzar and being exiled to Babylon (2 Kgs 24:8-16). His deportation signified the end of the independent Davidic monarchy and the beginning of the exile for the royal house and the nation's elite. He is a pivotal, yet problematic, figure because a curse was pronounced against him by Jeremiah, stating that "none of his offspring shall succeed in sitting on the throne of David" (Jer 22:30). Matthew's inclusion of Jechoniah in Jesus's lineage addresses this, as Jesus inherits the legal right to the throne through Joseph (Jechoniah's descendant) but is not biologically descended from him, thus bypassing the curse.
• and his brothers: This phrase usually refers to other biological sons of the father (here, Josiah) or, in broader genealogical contexts, close kinsmen or prominent family members. While Josiah did have other sons (Jehoahaz, Jehoiakim), Matthew includes "his brothers" to parallel earlier inclusions like "Judah and his brothers" (Matt 1:2), emphasizing the broader family or national group associated with the designated genealogical link. In the context of the exile, this might encompass other royal offspring or significant figures taken into captivity with Jechoniah. It also sets the stage for the collective experience of the people of Judah being taken into exile, not just the king.
• at the time of the exile (ἐπὶ τῆς μετοικεσίας, epi tēs metoikesias): Metoikesia denotes a change of abode, specifically a deportation or forced migration. This phrase marks the epochal event that concludes the second segment of Matthew's genealogy. The exile was a catastrophic moment in Israel's history, representing divine judgment for centuries of unfaithfulness.
• to Babylon (Βαβυλῶνος, Babylōnos): The capital city of the Neo-Babylonian Empire, which conquered Judah and deported its inhabitants. Babylon symbolizes a place of judgment and oppression for Israel, yet also, paradoxically, a place where the expectation of a Messiah who would reverse the fortunes of Israel intensified. Its mention highlights the fulfillment of prophetic warnings regarding divine chastisement.

Words-group analysis

• "Josiah begat Jechoniah": This phrase highlights Matthew's chosen ancestral line. The historical reality is that Josiah begat Jehoiakim, who then begat Jechoniah. Matthew's omission of Jehoiakim serves his thematic goal of creating three sets of fourteen generations (Matt 1:17) and focuses on Jechoniah as the direct legal or representative successor linked to the exile, fulfilling a theological pattern rather than strict biological order.
• "Jechoniah and his brothers at the time of the exile to Babylon": This specific grouping emphasizes the profound impact of the Babylonian Exile. Jechoniah's direct connection to this event underlines the termination of the Davidic monarchy's direct rule from Jerusalem and introduces a period of waiting for God's restoration, implicitly through the promised Messiah. The inclusion of "his brothers" stresses the collective suffering of the royal house and the nation. The "time of the exile" is explicitly stated as the defining historical epoch for this generation, framing it as a major turning point in God's covenant history with Israel. This historical nadir also sets the stage for the climactic arrival of the Messiah, Jesus, in the next historical period.

Matthew 1 11 Bonus section

The mention of "the exile to Babylon" (ἡ μετοικεσία Βαβυλῶνος) serves as the climactic event for the second division of Matthew's genealogy (Matt 1:17). This division notably ends with Jechoniah, meaning the period of 14 generations ends with the deportation. The subsequent period, "from the exile to the Christ," begins with Jechoniah's successor in the lineage. This precise delineation highlights the exile as a profoundly significant theological breakpoint—a moment of God's righteous judgment upon a covenant-breaking people, yet simultaneously a turning point towards the ultimate fulfillment of His redemptive promises through the coming of Christ. The emphasis on the "time of the exile" signifies the low point from which God's restorative work would spring, making the anticipation of the Messiah even more poignant and critical for the Jewish audience.

Matthew 1 11 Commentary

Matthew 1:11 is a critical genealogical marker, signaling the transition from the Davidic monarchy in Jerusalem to the era of exile, a period of severe national humiliation and divine judgment. The inclusion of Josiah, a good king, immediately followed by the reference to Jechoniah and the Babylonian exile, starkly juxtaposes faithful leadership with the consequences of national apostasy, underscoring the severity of God's judgment despite individual piety.

The seeming historical inaccuracy of Josiah "begetting" Jechoniah directly, omitting Jehoiakim, is not a mistake but a deliberate literary choice by Matthew. It serves his thematic purpose of structuring the genealogy into three groups of fourteen, emphasizing divine symmetry and purpose in history. Furthermore, Jechoniah is identified as the key figure connecting the Davidic line to the exile period. This poses a profound theological challenge: the curse on Jechoniah (Jer 22:30) seemingly forbids his biological descendants from ruling on David's throne. Matthew skillfully resolves this dilemma. Joseph provides the legal connection to the Davidic throne through Jechoniah's line, ensuring Jesus's claim to David's royal inheritance. However, Jesus's miraculous conception by the Holy Spirit means He is not the biological offspring of Joseph, thus sidestepping the curse pronounced against Jechoniah. This intricate divine solution highlights God's sovereign plan to fulfill His promises despite human failure and prophetic obstacles. The exile marks not an end to God's plan, but a recalibration, leading ultimately to the Incarnation of Jesus, who brings true restoration beyond the physical kingdom.