Matthew 1:9 kjv

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

Matthew 1:9 nkjv

Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah.

Matthew 1:9 niv

Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah,

Matthew 1:9 esv

and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah,

Matthew 1:9 nlt

Uzziah was the father of Jotham.
Jotham was the father of Ahaz.
Ahaz was the father of Hezekiah.

Matthew 1 verses

Matthew 1 9 Meaning

Matthew 1:9 traces the lineage of Jesus Christ through King David's direct descendant, Solomon. It highlights that Jesse fathered King David, and David, by Bathsheba (who had previously been Uriah's wife), fathered Solomon. This verse continues the genealogical record, affirming Jesus's royal ancestry and establishing His legitimate claim as the promised Messiah from the house of David. The inclusion of Bathsheba, referred to by her scandalous connection to Uriah, underscores God's sovereignty and grace, working through complex human circumstances to fulfill His divine plan.

Matthew 1 9 Context

Matthew 1:9 is an integral part of the genealogy of Jesus Christ, strategically placed at the beginning of the Gospel of Matthew. The immediate context is a direct sequence of paternal lineage leading to Joseph, the legal father of Jesus. The purpose of this genealogy is threefold: to authenticate Jesus as the promised Jewish Messiah, to confirm His Davidic royal lineage as foretold in Old Testament prophecies, and to underscore His legitimate claim to the throne of Israel. Historically, genealogies were paramount in Jewish culture, serving as legal documents to establish inheritance rights, tribal affiliations, and Messianic claims. Matthew's account meticulously traces the Davidic line, confirming Jesus's kingly heritage. The specific mention of Bathsheba (Uriah's wife) introduces an unexpected detail in a typically patrilineal record. This inclusion can be seen as a subtle yet potent polemic against human assumptions of a perfectly pure, unbroken lineage, demonstrating God's sovereign ability to work through scandalous or unconventional circumstances, and subtly hinting at the broader reach of His grace to include outsiders and transform human sin into part of His redemptive plan.

Matthew 1 9 Word analysis

• Jesse (Ancient Greek: Ἰεσσαί - Iessai): Hebrew origin, meaning "gift." He was the father of David, living in Bethlehem. His inclusion immediately roots the Messiah's lineage in the family that birthed Israel's greatest king, fulfilling prophecies like Isa 11:1 ("a shoot from the stump of Jesse").

• was the father of (Ancient Greek: ἐγέννησεν - egennesen): A standard Greek term meaning "begot" or "fathered." In genealogical lists, it typically denotes a direct paternal relationship. This consistent use throughout Matthew 1 highlights the generational flow.

• King David (Ancient Greek: Δαβὶδ τὸν βασιλέα - David ton basilea): This is the first and only individual in Matthew's direct lineage (prior to Jesus) explicitly identified as "the King." The definite article "ton" ("the") emphasizes his singular significance. This title firmly establishes Jesus's royal claim, directly linking Him to the Davidic Covenant and promises of an eternal throne (2 Sam 7).

• David (Ancient Greek: Δαβίδ - David): Repeated from the first part of the verse, showing a new segment of the lineage starts from David, this time with Solomon. His pivotal role as a key transitional figure from Israel's formative period to its monarchical height is evident.

• Solomon (Ancient Greek: Σολομῶνα - Solomōna): Hebrew origin, meaning "peaceable" or "peace." David's son and successor, known for building the First Temple and his wisdom. His inclusion continues the royal line. While initially prosperous, Solomon's later spiritual decline (1 Ki 11) subtly foreshadows that earthly kingships are imperfect, yet the lineage continues towards the perfect King.

• by Bathsheba (Ancient Greek: ἐκ τῆς τοῦ Οὐρίου - ek tēs tou Ouriou): Matthew employs a striking and deliberate circumlocution: "from the one of Uriah." Rather than naming her directly, the text identifies her initially by her former husband, Uriah the Hittite, emphasizing the context of the marital transgression. This is not to stigmatize, but to highlight God's unexpected grace in light of scandal (2 Sam 11). Her subsequent mention, alongside other women with unconventional stories (Tamar, Rahab, Ruth), emphasizes Matthew's theological theme of God working through unexpected, flawed, or non-Jewish circumstances to achieve His redemptive purpose.

• who had been Uriah’s wife (Ancient Greek: τῆς οὐσης γυναικὸς Οὐριου - tēs oūsēs gynaikos Ouriou): This phrase further specifies and clarifies "the one of Uriah," explicitly acknowledging her previous marital status. The historical context of Uriah's murder and David's sin (2 Sam 11-12) is powerfully alluded to. The inclusion of this detail in the Messiah's genealogy underscores a profound theological truth: God’s grace operates not because of human purity, but despite human failure. It foreshadows the nature of Jesus's coming, a King who deals with sin directly and embraces the broken.

• Words-group "Jesse was the father of King David": This phrase directly establishes the foundational monarchical link. It is the beginning of Israel's divinely sanctioned royalty, crucial for validating the Messiah's credentials. Jesse's humble background from Bethlehem sets the stage for a lineage chosen by God, not by worldly prominence.

• Words-group "David was the father of Solomon by Bathsheba, who had been Uriah’s wife": This pivotal clause encompasses profound theological significance. It showcases a turning point in David's life—his egregious sin involving Uriah and Bathsheba—yet, God, in His sovereign grace, allowed the royal line to continue through this union, leading to Solomon and ultimately to the Messiah. This emphasizes God's redemptive power over human sin, and His ability to integrate seemingly scandalous events into His perfect plan. It reveals a lineage characterized by divine election and surprising grace, not merely human moral perfection.

Matthew 1 9 Bonus section

• Matthew's genealogy includes four specific women before Mary (Tamar, Rahab, Ruth, and Bathsheba), a distinct departure from typical Jewish genealogies which were almost exclusively male-dominated. All these women shared unconventional or scandalous backgrounds (Tamar: sexual deception; Rahab: a Gentile prostitute; Ruth: a Gentile Moabite; Bathsheba: involvement in adultery and murder). Matthew's deliberate inclusion of these women, particularly the explicit reference to Bathsheba's relationship with Uriah, underscores the unexpected ways God works and signals a broader redemptive scope. This hints at the breaking of human rigidities, challenging assumptions about who qualifies for God's purposes, and foreshadowing the Gentile inclusion in Christ's new covenant.
• While Matthew traces Jesus's legal line through Joseph to David and Abraham, Luke's genealogy (Luke 3) follows a different route through Nathan (another son of David) to Heli (Mary's father, thus tracing through Mary's biological line). Both fulfill prophecy, establishing Jesus as "Son of David" from different perspectives: Matthew through Joseph's royal legal claim, and Luke through Mary's direct bloodline. This specific verse emphasizes the direct Solomonian path for the legal right to the throne.
• The progression from Jesse (a shepherd's family) to David (anointed king, yet a man of great flaws) to Solomon (a king of great wisdom and wealth, but also of apostasy) demonstrates that God's covenant promises are sustained despite the imperfections and failures of human rulers. This lineage consistently points to the need for a perfect King—Jesus—who will perfectly fulfill the Davidic Covenant.

Matthew 1 9 Commentary

Matthew 1:9, while seemingly a simple genealogical record, is laden with profound theological meaning within the context of Jesus's messianic claim. By meticulously connecting Jesus to "King David" via Solomon, Matthew firmly establishes Christ's royal legitimacy according to the Old Testament promises. The deliberate phrasing concerning Bathsheba—referring to her initially through Uriah, "the one of Uriah," before identifying her as his wife—is highly significant. Genealogies typically excluded women, and to include one directly tied to a notorious scandal is Matthew's purposeful choice. This inclusion is not an oversight but a crucial element: it showcases that the divine lineage of the Messiah is not predicated on human flawlessness, but on God's unwavering grace and faithfulness. It affirms that God works through imperfect human beings and their complex histories—even sin and adultery—to accomplish His perfect redemptive plan. This anticipates the nature of Jesus's ministry, bringing salvation not to the righteous, but to sinners, and emphasizes the universality of His grace, capable of redeeming and integrating all, including the marginalized or those associated with past transgressions, into God's glorious story. The Messiah's line is unexpectedly human, stained by sin, yet perfectly sovereign in its divine direction, mirroring the gospel's message for all humanity.