Genealogy

Hastings' Dictionary of the Bible

GENEALOGY . The genealogies of the OT fall into two classes, national and individual, though the two are sometimes combined, the genealogy of the Individual passing into that of the nation.

1. National genealogies . These belong to a well-recognized type, by which the relationship of nations, tribes, and families is explained as due to descent from a common ancestor, who is often an ‘eponymous hero,’ invented to account for the name of the nation. The principle was prevalent in Greece (see Grote, Hist . vol. i. ch. iv. etc. and p. 416); e.g. Hellen is the ‘father’ of Dorus, Æolus, and Xuthus, who is in turn the ‘father’ of Ion and Achæus, the existence of the various branches of the Greek races being thus explained. M‘Lennan ( Studies in Ancient History , 2nd series, ix.) gives further examples from Rome (genealogies traced to Numa), Scotland, India, Arabia, and Africa; the Berbers (‘barbarians’) of N. Africa invented an ancestor Berr, and connected him with Noah. The Arabs derived all their subdivisions from Nebaioth or Joktan. The genealogies of Genesis are of the same type. The groundwork of the Priestly narrative (P [Note: Priestly Narrative.] ) is a series of inter-connected genealogies, each beginning with the formula, ‘These are the generations ( toledôth ) of …’ (  Genesis 2:4;   Genesis 5:1;   Genesis 6:9 etc.). The gap between Adam and Noah is filled by a genealogy of 10 generations (  Genesis 5:1-32 ), and in   Genesis 10:1-32 the nations of the world, as known to the writer, are traced in a genealogical tree to Noah’s three sons. We find in the list plural or dual names ( e.g. Mizraim, Ludim, Anamim), names of places (Tarshish, Zidon, Ophir) or of nations (the Jebusite, Amorite, etc.). An ‘Eber’ appears as the eponymous ancestor of the Hebrews. Sometimes the names might in form represent either individuals or nations (Asshur, Moab, Edom), but there can in most cases be little doubt that the ancestor has been invented to account for the nation. In later chapters the same method is followed with regard to tribes more or less closely related to Israel; the connexion is explained by deriving them from an ancestor related to Abraham. In   Genesis 22:20 the twelve Aramæan tribes are derived from Nahor his brother; in   Genesis 25:12 twelve N. Arabian tribes, nearer akin, are traced to Ishmael and Hagar; six others, a step farther removed, to Keturah, his second wife, or concubine (  Genesis 25:1 ). The Edomites, as most nearly related, are derived from Esau (36). The frequent recurrence of the number 12 in these lists is a sign of artificiality. The same principle is applied to Israel itself. The existence of all the twelve sons of Jacob as individuals is on various grounds improbable; they represent tribes, and in many cases their ‘descendants’ are simply individual names coined to account for cities, clans, and subdivisions of the tribes (  Genesis 46:8 ,   Numbers 26:1-65 ). A good illustration is found in the case of Gilead. In   Deuteronomy 3:15 we are told that Moses gave Gilead to Machir, son of Manasseh. In   Numbers 26:29 etc. Gilead has become the ‘son’ of Manasseh, and in   Judges 11:1 ‘begets’ Jephthah. So among the ‘sons’ of Caleb we find cities of Judah (Hebron, Tappuah, Ziph, Gibea, etc.,   1 Chronicles 2:42 ff.), and Kiriath-jearim and Bethlehem are descendants of Hur (  1 Chronicles 2:51 ). It is indeed obvious that, whether consciously or not, terms of relationship are used in an artificial sense. ‘Father’ often means founder of a city; in   Genesis 4:20 it stands for the originator of occupations and professions; members of a guild or clan are its ‘sons.’ The towns of a district are its ‘daughters’ (  Judges 1:27 RVm [Note: Revised Version margin.] ).

With regard to the historical value of these genealogies, two remarks may be made. ( a ) The records, though in most cases worthless if regarded as referring to individuals, are of the highest importance as evidence of the movements and history of peoples and clans, and of the beliefs entertained about them.   Genesis 10:1-32 gives geographical and ethnographical information of great value. A good example is found in what we learn of Caleb and the Calebites. In the earliest tradition (  Numbers 32:12 ,   Joshua 14:6;   Joshua 14:14 ) he is descended from Kenaz, a tribe of Edom, and ‘grandson’ of Esau (  Genesis 36:11;   Genesis 36:42 ); in   1 Samuel 25:3;   1 Samuel 30:14 the Calebite territory is still distinct from Judah. But in   1 Chronicles 2:4 ff. Caleb has become a descendant of Judah. We gather that the Calebites (‘dog-tribe’) were a related but alien clan, which entered into friendly relations with Judah at the time of the conquest of Canaan, and perhaps took the lead in the invasion. Ultimately they coalesced with Judah, and were regarded as pure Israelites. So generally, though no uniform interpretation of the genealogies is possible, a marriage will often point to the incorporation of new elements into the tribe, a birth to a fresh subdivision or migration, or an unfruitful marriage to the disappearance of a clan. Contradictory accounts of an individual in documents of different date may tell us of the history of a tribe at successive periods, as in the case of the Calebites.

( b ) Though the genealogical names usually represent nations, there is, no doubt, in certain cases a personal element as well. The patriarchs and more prominent figures, such as Ishmael and Esau and Caleb, were no doubt individuals, and their history is not entirely figurative. On this point see Driver, Genesis , pp. liv. ff.; also artt. Abraham, and Tribes. We should note that the distinctive feature of the Greek genealogies, which traced national descent from the gods, is absent from the OT. A trace remains in   Genesis 6:4 (cf.   Luke 3:38 ).

2. Genealogies of individuals . Whatever view be taken of the genealogies of our Lord (see next article), their incorporation in the Gospels proves the importance attached to descent in the NT period; they also show that at that time records were kept which made the construction of such tables a possibility. St. Paul was conscious of his pure pedigree (  Philippians 3:5 ), and in several cases in the NT the name of a person’s tribe is preserved. The hope of being the ancestor of the Messiah, and the natural pride of royal descent, probably caused the records of the house of David to be preserved with great care. In the same way Josephus, in the opening chapter of his Life , sets out his genealogy as vouched for by the public records, though only as far hack as his grandfather Simon. In c. Apion . i. 7, he speaks of the careful preservation of the Priestly genealogies; and the story of Africanus ( ap . Eus. HE i. 7, 13), that Herod the Great destroyed the genealogical records of the Jews in order to conceal his own origin, is at least an indication of the existence of such records and of the value attached to them. The Talmud speaks of professional genealogists, and in the present day many Jews, especially among the priests, treasure long and detailed family trees, showing their pure descent (cf., for an earlier period,   Malachi 2:1  Malachi 2:1 , Bar 1:1 , Tob 1:1 ).

There can be no doubt that this careful recording of genealogies received its main impetus in the time of Ezra. It was then that the line between the Jews and other nations became sharply drawn, and stress was laid on purity of descent, whether real or fictitious. After the return from Babylon, it was more important to be able to trace descent from the exiles than to be a native of Judah ( Ezra 9:1-15 ). Certain families were excluded from the priesthood for lack of the requisite genealogical records (  Ezra 2:61 ,   Nehemiah 7:63 ). And in fact practically all the detailed genealogies of individuals as preserved in P [Note: Priestly Narrative.] , Chronicles, and kindred writings, date from this or a later period. No doubt the injunctions of   Deuteronomy 23:3 and the arrangements for a census (  2 Samuel 24:1-25 ) imply that there was some sort of registration of families before this, and the stage of civilization reached under the monarchy makes it probable that records were kept of royal and important houses. But the genealogical notes which really date from the earlier period rarely go further back than two or three generations, and the later genealogies bear many traces of their artificiality. The names are in many cases late and post-exilic, and there is no evidence outside the genealogies that they were in use at an earlier period. Of the twenty-four courses of the sons of Aaron in   1 Chronicles 24:1 ff., sixteen names are post-exilic. Names of places and clans appear as individuals (  1 Chronicles 2:18-24 ,   1 Chronicles 7:30-40 ). Gaps are filled up by the repetition of the same name in several generations ( e.g.   1 Chronicles 6:4-14 ). At a later time it was usual for a child to be named after his father or kinsman (  Luke 1:59;   Luke 1:61 ), but there are probably no cases where this is recorded for the pre-exilic period, except in the Chronicler’s lists (see Gray, HPN [Note: PN Hebrew Proper Names.] ). There are numerous discrepancies in the various lists, and there is a strongly marked tendency to ascribe a Levitical descent to all engaged in the service of the sanctuary, e.g. the guilds of singers and porters. So Samuel is made a Levite by the Chronicler (  Luke 6:22;   Luke 6:33 ), almost certainly wrongly, as his story shows. In the same way the position of clans, such as Caleb and Jerahmeel, which in the early history appear as alien, is legitimized by artificial genealogies (  1 Chronicles 2:1-55 ). In   1 Chronicles 25:4 the names of the sons of Heman seem to be simply fragments of a hymn or psalm. In   1 Chronicles 6:4 there are, including Aaron, 23 priests from the Exodus to the Captivity an evidently artificial reconstruction; forty years is a generation, and 40×12 = 480 years to the building of the Temple (  1 Kings 6:1 ), the other 11 priests filling up the period till the Exile, which took place in the eleventh generation after Solomon. Such marks of artificiality, combined with lateness of date, forbid us to regard the lists as entirely historical. No doubt in certain cases the genealogist had family records to work upon, but the form in which our material has reached us makes it almost impossible to disentangle these with any degree of certainty. W. R. Smith ( Kinship and Marriage in Early Arabia , p. 6) gives an interesting parallel to this development of genealogizing activity at a particular period. The Arabian genealogies all date from the reign of Caliph Omar, when circumstances made purity of descent of great importance.

C. W. Emmet.

Fausset's Bible Dictionary

Hebrew "the book of the GENERATIONS,"  ceepher toledowt (See  ADOPTION; GENERATION). Fuller (Pisgah Sight of Palestine, 1650) says on  Acts 17:26; "we may see Divinity, the queen, Waited on by three of her principal ladies of honor, namely:

 (1) skill in GENEALOGIES, 'of one blood all nations,'

 (2) CHRONOLOGY, in the exact computation of 'the times appointed,'

 (3) GEOGRAPHY, measuring out to the nations 'the bounds of their habitation.'" History, in ancient times, being based on genealogies, the phrase became a title for a history; so  Genesis 2:4, "these are the generations of the heavens and of the earth"; as the history of a man's family is "the book of his generations," so that of the world's productions is "the generations (not the creation, which had been previously described) of the heavens and the earth." "Generations" is the heading of every chief section of Genesis (probably they were original family memoirs preserved and used by Moses under inspiration in writing Genesis).

So  Genesis 5:1, "the book of the generations of Adam," wherein his descendants are traced down to Noah;  Genesis 6:9, "the generations of Noah," the history of Noah and his sons;  Genesis 10:1, "the generations of the sons of Noah," Shem, Ham, and Japhet, the oldest and most precious existing ethnological record;  Genesis 11:10-26 "the generations of Shem,"  Genesis 11:27 "the generations of Terah," Abram's father;  Genesis 25:12 "the generations of Ishmael,"  Genesis 25:19 "the generations of Isaac";  Genesis 36:1, "the generations of Esau";  Genesis 37:2, "the generations of Jacob";  Genesis 35:22-26, "the sons of Jacob," etc., repeated  Exodus 1:1-5; also  Exodus 46:8, a genealogical census of Israel when Jacob came down to Egypt; repeated in  Exodus 6:16, etc., probably transcribed from a document, for the first part concerning Reuben and Simeon is quoted though Levi is the only tribe in question.

The promise of Canaan, Israel's separation from the Gentiles, the prophecy of Messiah's descent from Judah, the hereditary priesthood in Aaron's family, and the limitation of ministerial offices to Levi, the promises to David's seed, and the division of Canaan by tribes and families, all combined to make Israel more careful of genealogies than: any other nation. Israel's census was taken early in the wilderness 40 years sojourn, the second month of the second year, "by their generations, after their families, by the house of their fathers" ( Numbers 1:2;  Numbers 1:20, etc., Numbers 2-3). Again, 38 years later, in the plains of Moab, the names of the families being added (Numbers 26). According to their genealogical divisions they encamped, marched, made offerings, and selected the spies; hereby Achan was detected, and Saul chosen as king; hereby Canaan was allotted.

At the same time we must remember many became incorporated in a tribe or family by marriage, service, or friendship, besides those belonging to it by birth. See  BECHER; CALEB, and  1 Chronicles 3:21, for instances. The genealogies refer often to political and territorial divisions, and not strictly to natural descent, so that "sons" of a patriarch are not necessarily restricted to those so by birth. So Manasseh and Ephraim were numbered among Jacob's "sons," though only grandsons ( Genesis 48:5). Bela (whose two sons Naaman and Ard are called "sons of Benjamin,"  Numbers 26:40-41) and Benjamin respecting Genesis 46; Numbers 26;  Exodus 6:24 enumerates Assir's son and grandson as heads, with their father, of the Korhites. (See  BENJAMIN; BELA.)

In the list (Genesis 46) grandsons (e.g. all Benjamin's ten sons) and great grandson's of Jacob (Hezron and Hamul, grandsons of Judah) are named, born afterward in Egypt and who came into that country in the loins of their fathers, and who there became founders of  mishpachowt , i.e. independent families, and were therefore counted grandsons of Jacob as regards the national organization. By comprising Jacob himself with all the founders of tribes and families, the significant number 70 results; seven (expressing God's covenant relation to Israel, made up of three the divine number and four the worldwide extension number) multiplied by ten the seal of completeness; implying that these 70 comprised the whole nation of God ( Exodus 1:5;  Deuteronomy 10:22). Levi alone was free front foreign admixture. Iddo the seer wrote a book "concerning genealogies" ( 2 Chronicles 12:15).

Hezekiah took a census of priests and Levites according to genealogies, and apparently from  1 Chronicles 4:41;  1 Chronicles 9:1, a census also of the nation by genealogies; he had a staff of scribes for such purposes ( Proverbs 25:1). Genealogies were need in reckoning Reuben and Gad, "in the days of Jotham king of: Judah  (perhaps in connection with his wars against Ammon,  2 Chronicles 27:5 ), and of Jeroboam king of Israel" ( 1 Chronicles 5:17). Zerubbabel, on the return from Babylon, made it a first care to settle the people according to genealogy. Nehemiah did the same as an essential to his great work, the restoration of the national polity ( 1 Chronicles 3:19;  1 Chronicles 3:21-24;  1 Chronicles 3:9; compare  Nehemiah 7:5;  Nehemiah 7:11;  Nehemiah 12:1-26), which shows that the genealogical system was continued afterward.

Ezra 2 contains an abstract of the post-captivity census. In New Testament times, when Augustus ordered the registration for taxing, the Jews went severally to the town of their tribe, family, and father; and so Joseph and Mary to Bethlehem, the town of their forefather David (Luke 2). Further traces of genealogies being preserved still appear in the mention of Zacharias as of "the course of Abra," Elizabeth as "of the daughters of Aaron," Anna, daughter of Phanuel, as "of the tribe of Aser." Josephus traces his own descent to the first of the 24 courses of priests, adding "as I have found it recorded in the public tables." He says (c. Apion, 1:7) the priests had to verify the descent of their intended wives from the archives at Jerusalem, and to make new genealogical tables after every war, in order to ascertain what women had been made captives, as such were excluded from marrying priests; the list of high priests for 2,000 years backward was preserved in the archives in his day.

The destruction of Jerusalem by Rome must have involved the loss of these registers, except such partial records of genealogy as remained in a few of the priestly families after the last dispersion. Benjamin of Tudela says that the princes still professed to trace their descent up to David. The present impossibility of verifying the genealogies of the Jews' tribes and families is a divine indication that Christ the antitypical High Priest and the Heir of David's throne having come supersedes the polity of typical priests and kings, which, in ancient times, required the careful preservation of pedigrees. Paul therefore condemns the study of "endless genealogies" ( 1 Timothy 1:4), though probably he aims also at Gnostic genealogies of spirits.

In interpreting a genealogy it is to be remembered that the list may represent the succession to an inheritance or headship of tribe or family, rather than natural descent. In an Assyrian inscription similarly "Jehu," successor of Omri's race, is called "son of Omri." Again pedigrees are abbreviated so as to specify the generations alone which show from what leading houses the person sprang. The register of Levi in  Exodus 6:16-20 gives only two links between Levi and Moses, namely, Kohath and Amram; which has been made an argument for Israel's sojourn in Egypt only half the 430 years specified ( Exodus 12:40). But the Kohathites ( Numbers 3:27) in Moses' time were divided into four families, Amramites, Jehezarites, Hebronites, and Ussielites, 8,600 men and boys independent of women; the fourth would be Amramites.

Now Moses had only two sons; therefore if Amram his father were the Amram Kohath's father, Moses must have had 2,147 brothers and brothers' sons, which is impossible; therefore between the two Amrams a number of generations must have dropped out. So in Ezra's genealogy ( Ezra 7:1-5, compare  1 Chronicles 6:4-15) five descents are omitted between Azariah Meraloth's son and Azariah Johanan's son; and several between Ezra himself and Seraiah, put to death 150 years before Ezra by Nebuchadnezzar. In Exodus 6 the sons of three of Kohath's sons are given, but not of Hebron (though in 2 Chronicles 23 four sons are assigned to him), probably because no family sprang from him as the head.

The object of genealogies was not chronology, but to mark ramifications of tribal and family relationship. Thus, the genealogy of  Ruth 4:18-22 makes but four intervening links between Nahshon at the Exodus ( Numbers 1:7) and David, namely, Salmon, Boaz, Obed, Jesse; whereas the genealogy of Levi has double that number in the same period, seven between Phinehas and Zadok, and more in Gershon's line (1 Chronicles 6). Therefore some names must have been omitted of David's genealogy. Genealogies are clear measures of time only when complete; and the marks of completeness are, when the mother as well as the father is named, or when historical facts define the relationship, or when a genealogy is confirmed by one or more besides, giving the same number of generations within the same bounds.

Early marriage will in the case of some, as princes, make 30 years too long for a generation. In the descending form of genealogy, when direct heirs failed collateral ones were inserted, and the heir would put his name next after his predecessor though not his father ( Ruth 4:18;  Ruth 4:1 Chronicles 3). The ascending form appears  1 Chronicles 6:33-43;  Ezra 7:1-5. Females were reckoned when rights or possessions were transmitted through them. Corruptions of the text are frequent in genealogies. Christ's descent through David, from Abraham and Adam, is given in an unbroken line of genealogy.

Vine's Expository Dictionary of NT Words

 A — 1: Γενεαλογία  (Strong'S #1076 — Noun Feminine — genealogia — ghen-eh-al-og-ee'-ah )

is used in  1 Timothy 1:4;  Titus 3:9 , with reference to such "genealogies" as are found in Philo, Josephus and the book of Jubilees, by which Jews traced their descent from the patriarchs and their families, and perhaps also to Gnostic "genealogies" and orders of aeons and spirits. Amongst the Greeks, as well as other nations, mythological stories gathered round the birth and "genealogy" of their heroes. Probably Jewish "genealogical" tales crept into Christian communities. Hence the warnings to Timothy and Titus.

 B — 1: Γενεαλογέω  (Strong'S #1075 — Verb — genealogeo — ghen-eh-al-og-eh'-o )

"to reckon or trace a genealogy" (from genea, "a race," and lego, "to choose, pick out"), is used, in the Passive Voice, of Melchizedek in  Hebrews 7:6 , RV, "whose genealogy (AV, 'descent') is not counted."

 C — 1: Ἀγενεαλόγητος  (Strong'S #35 — Adjective — agenealogetos — ag-en-eh-al-og'-ay-tos )

denoting "without recorded pedigree" (a, negative, and an adjectival form from B), is rendered "without genealogy" in  Hebrews 7:3 . The narrative in  Genesis 14 is so framed in facts and omissions as to foreshadow the person of Christ.

American Tract Society Bible Dictionary

A record of one's ancestors, either the line of natural descent from father to son, or the line in which, by the laws, the inheritance descended, or that preserved in the public records. Never was a nation more careful to preserve their genealogies than the Hebrews, for on them rested the distinction of tribes, the ownership of lands, and the right to the highest offices and privileges,  1 Chronicles 5:1,17   9:1   2 Chronicles 12:15   Ezra 2:62 . Hence their public tables of genealogies were kept secure amid all vicissitudes. We find in the Bible a record carried on for more than 3,500 years,  1 Chronicles 1:1-54   3:1-24   6:1-81; and thus were guarded the proofs that Christ was born according to prophecy of the seed of Abraham, and heir to the throne of his father David,  Luke 1:32   2 Timothy 2:8   Hebrews 7:14 . In the evangelists we have the genealogy of Christ for 4,000 years. The two accounts in  Matthew 1.1-25 and   Luke 3:1-38 , differ from each other; one giving probably the genealogy of Christ's reputed father Joseph, and the other that of his mother Mary. The two lines descend from Solomon and Nathan, David's sons; they unite in Salathiel, and again in Christ. Joseph was the legal father of Christ, and of the same family connections with Mary; so that the Messiah was a descendant of David both by law and "according to the flesh." The discrepancies between the various genealogies may be reconciled in accordance with peculiar Jewish laws. The public records, which Josephus says were scrupulously kept down to his day, perished with the ruin of the Jews as a nation. It is now, therefore, impossible for any pretended Messiah to prove his descent from David.

Melchizedek was "without descent,"  Hebrews 7:3 , as regards the Jewish race. No sacred records proved his right to be numbered among that people of God. His priesthood was of a different kind from that of Aaron and his sons. Compare  Ezra 2:62 .

People's Dictionary of the Bible

 Genealogy. Genealogical lists are found all through the historical books of the Old Testament. One great object in the preservation of these genealogical lists was to note Christ's descent. The first biblical genealogy is that of Cain's descendants,  Genesis 4:16-24; then that of Seth. The tenth and eleventh chapters of Genesis are regarded by ethnologists as invaluable, since they contain a history of the dispersion of the nations in prehistoric times. The first eight chapters of 1 Chronicles are devoted to genealogical accounts, beginning with Adam, because, as it is stated, "all Israel were reckoned by genealogies."  1 Chronicles 9:1.

Genealogy of Jesus Christ.— Matthew 1:1-17;  Luke 3:23-38. This is the only genealogy given us in the New Testament We have two lists of the human ancestors of Christ: Matthew, writing for Jewish Christians, begins with Abraham; Luke, writing for Gentile Christians, goes back to Adam, the father of all men.  John 1:1-18, begins his gospel by setting forth Christ's divine genealogy. The explanation of the differences in these two lists is, 1. One, or perhaps two, levirate marriages in the family of Joseph— i.e., a marriage of a man to the childless widow of his elder brother, the children of the second marriage being reckoned as the legal descendants of the first husband. 2. That Matthew gives the  legal or  royal genealogy of Joseph, Luke the private line of Joseph. 3. That Matthew gives the genealogy of Joseph, Luke the genealogy of Mary. The Davidic descent of Jesus is a mark of the Messiah, and is clearly taught in the prophecy, and also in  Romans 1:3;  2 Timothy 2:8;  Hebrews 7:14;  John 7:42;  Acts 13:23.

Watson's Biblical & Theological Dictionary

 γενεολογια , signifies a list of a person's ancestors. The common Hebrew expression for it is Sepher-Toledoth, "the Book of Generations." No nation was ever more careful to preserve their genealogies than the Jews. The sacred writings contain genealogies extended three thousand five hundred years backward. The genealogy of our Saviour is deduced by the evangelists from Adam to Joseph and Mary, through a space of four thousand years and upward. The Jewish priests were obliged to produce an exact genealogy of their families, before they were admitted to exercise their function. Wherever placed, the Jews were particularly careful not to marry below themselves; and to prevent this, they kept tables of genealogy in their several families, the originals of which were lodged at Jerusalem, to be occasionally consulted. These authentic monuments, during all their wars and persecutions, were taken great care of, and from time to time renewed. But, since the last destruction of their city, and the dispersion of the people, their ancient genealogies are lost. But to this the Jews reply, that either Elias, or some other inspired priest or prophet, shall come, and restore their genealogical tables before the Messiah's appearance; a tradition, which they ground on a passage in  Nehemiah 7:64-65 , to this effect: the genealogical register of the families of certain priests being lost, they were not able to make out their lineal descent from Aaron; and therefore, "as polluted, were put from the priesthood;" the "Tirshatha said unto them, that they should not eat of the most holy things till there stood up a priest with Urim and Thummim." From hence the Jews conclude, that such a priest will stand up, and restore and complete the genealogies of their families: though others suppose these words to import, that they should never exercise their priesthood any more; and that, "till there shall stand up a priest with Urim and Thummim," amounts to the same as the Roman proverb, ad Graecas calendas, [never,] since the Urim and Thummim were now absolutely and for ever lost.

King James Dictionary

GENEAL'OGY, n. L. genealogia Gr. race, and discourse Eng. kind.

1. An account or history of the descent of a person or family from an ancestor enumeration of ancestors and their children in the natural order of succession. 2. Pedigree lineage regular descent of a person or family from a progenitor.

Hawker's Poor Man's Concordance And Dictionary

This record of families which we call genealogy, is termed in Hebrew Sepher Toledoth; or the book of generations. The Jews were particular to an excess, to record their families; no doubt, with an eye to Christ.

International Standard Bible Encyclopedia

jē - nē - al´o - ji , jen - ē̇ - al´ō̇ - ji  :

1. Definition

2. Biblical References

3. Importance of Genealogies

4. Their Historical Value

5. Principles of Interpretation

6. Principles of Compilation

7. Sources

8. Principal Genealogies and Lists

Literature

1. Definition

The Old Testament translates (once,  Nehemiah 7:5 ) the noun  יחשׂ , yaḥas  ;  ספר היּחשׂ , ṣēpher ha - yaḥas , "book of the genealogy"; also translates a denominate verb in Hithpael,  יחשׂ , yāḥas , "sprout" "grow" (compare family "tree");  התיחשׂ , hithyaḥēs , "genealogy"; the idea is conveyed in other phrases, as  ספת תּולדות , ṣēpher tōledhōth , "book of the generations," or simply  תּולדות , tōledhōth , "generations." In the New Testament it transliterates  γενεαλογία , genealogı́a , "account of descent,"  1 Timothy 1:4;  Titus 3:9 . In  Matthew 1:1 ,  βίβλος γενέσεως , bı́blos genéseōs , "book of the generation" of Jesus Christ, is rendered in the American Revised Version, margin "the genealogy of Jesus Christ"; a family register, or register of families, as  1 Chronicles 4:33 , etc.; the tracing backward or forward of the line of ancestry of individual, family, tribe, or nation; pedigree. In Timothy and Titus refers probably to the Gnostic (or similar) lists of successive emanations from Deity in the development of created existence.

2. Biblical References

According to the Old Testament, the genealogical interest dates back to the beginnings of sacred history. It appears in the early genealogical tables of  Genesis 5;  10;  46 , etc.; in  Exodus 6:14-27 , where the sons of Reuben, Simeon and especially Levi, are given; in  Numbers 1:2; 26:2-51, where the poll of fighting men is made on genealogical principles; in  Numbers 2:2 , where the positions on the march and in camp are determined by tribes and families; in David's division of priests and Levites into courses and companies (1 Ch 6-9); is referred to in the account of Jeroboam's reign ( 2 Chronicles 12:15 margin, "the words of Iddo, after the manner of genealogies"); is made prominent in Hezekiah's reforms when he reckoned the whole nation by genealogies (  1 Chronicles 4:41;  2 Chronicles 31:16-19 ); is seen in Jotham's reign when the Reubenites and Gadites are reckoned genealogically ( 1 Chronicles 5:17 ). Zerubbabel took a census, and settled the returning exiles according to their genealogies ( 1 Chronicles 3:19-24; 1 Ch 9; Ezr 2; Neh 7; 11; 12). With the rigid exclusion of all foreign intermixtures by the leaders of the Restoration (Ezr 10;  Nehemiah 10:30;  Nehemiah 13:23-31 ), the genealogical interest naturally deepened until it reached its climax, perhaps in the time of Christ and up to the destruction of Jerusalem. Josephus, in the opening of his Life , states that his own pedigree was registered in the public records. Many families in Christ's time clearly possessed such lists ( Luke 1:5 , etc.). The affirmed, reiterated and unquestioned Davidic descent of Christ in the New Testament, with His explicit genealogies (Mt 1:1-17; Lk 3:23-38); Paul's statement of his own descent; Barnabas' Levitical descent, are cases in point. Davididae, descendants of David, are found as late as the Roman period. There is a tradition that Herod I destroyed the genealogical lists at Jerusalem to strengthen his own seat, but more probably they persisted until the destruction of Jerusalem.

3. Importance of Genealogies

Genealogical accuracy, always of interest both to primitive and more highly civilized peoples, was made especially important by the facts that the land was promised to the descendants of Abraham, Isaac, Jacob, that the priesthood was exclusively hereditary, that the royal succession of Judah lay in the Davidic house, that the division and occupation of the land was according to tribes, families and fathers' houses; and for the Davididae, at least, that the Messiah was to be of the house of David. The exile and return, which fixed indelibly in the Jewish mind the ideas of monotheism, and of the selection and sacred mission of Israel, also fixed and deepened the genealogical idea, prominently so in the various assignments by families, and in the rejection in various ways of those who could not prove their genealogies. But it seems extreme to date, as with many modern critics, its real cultivation from this time. In the importance attached to genealogies the Hebrew resembles many other ancient literatures, notably the Egyptian Greek, and Arabic, but also including Romans, Kelts, Saxons, the earliest history naturally being drawn upon genealogical as well as on annalie lines. A modern tendency to overestimate the likeness and underestimate the unlikeness of the Scripture to its undoubtedly cognate literatures finds in the voluminous artificial genealogical material, which grew up in Arabia after the time of the caliph Omar, an almost exact analogue to the genealogical interest at the time of the return. This, however, is on the assumption of the late date of most of the genealogical material in the older New Testament books, and rests in turn on the assumption that the progress of religious thought and life in Israel was essentially the same as in all other countries; an evolutionary development, practically, if not theoretically, purely naturalistic in its genesis and progress.

4. Their Historical Value

The direct historical value of the Scripture genealogies is variously estimated. The critically reconstructive school finds them chiefly in the late (priestly) strata of the early books, and dates Chronicles-Ezra-Nehemiah (our fullest sources) about 300 bc, holding it to be a priestly reconstruction of the national history wrought with great freedom by the "Chronicler." Upon this hypothesis the chief value of the genealogies is as a mirror of the mind and ideas of their authors or recorders, a treasury of reflections on the geographical, ethnological and genealogical status as believed in at their time, and a study of the effect of naïve and exaggerated patriotism dealing with the supposed facts of national life, or else, in the extreme instance, a highly interesting example of bold and inventive juggling with facts by men with a theory, in this particular case a priestly one, as with the "Chronicler." To more conservative scholars who accept the Old Testament at its face value, the genealogies are a rich mine of historical, personal and ethnographic, as well as religious, information, whose working, however, is much hindered by the inevitable corruption of the text, and by our lack of correlative explanatory information. Much interesting illustrative matter may be looked for from such archaeological explorations as those at Gezer and elsewhere under the Palestine Exploration Society, the names on the pottery throwing light on the name- lists in Chronicles, and the similar discoveries on the supposed site of Ahab's palace in Samaria, which also illustrate the conflict between Baal and Yahweh worship by the proportion of the proper names compounded by "Baal" or "Jah" (see Macalister, Bible Sidelights from Gezer , 150ff; Pef , 1905,243, 328; Harvard Theological Review , 1911). In spite of all such illustrative data, however, the genealogies must necessarily continue to present many insoluble problems. A great desideratum is a careful and systematic study of the whole question by some modern conservative scholar endowed with the patience and insight of the late Lord A.C. Hervey, and equipped with the fruits of the latest discoveries. While much curious and suggestive information may be derived from an intensive study of the names and relationships in the genealogies (although here the student needs to watch his theories), their greatest present value lies in the picture they present of the large-hearted cosmopolitanism, or international brotherliness, in the older ones, notably   Genesis 10 , recognizing so clearly that God hath made of one all nations to dwell on the earth; and, as they progress, in the successive selection and narrowing as their lines converge upon the Messiah.

5. Principles of Interpretation

In the evaluation and interpretation of the genealogies, certain facts and principles must be held in mind. (1) Lists of names necessarily suffer more in transmission than other literature, since there is almost no connectional suggestion as to their real form. Divergences in different versions, or in different stages, of the same genealogy are therefore to be looked for, with many tangles hard to unravel, and it is precisely at this point that analytic and constructive criticism needs to proceed most modestly and restrain any possible tendency unduly to theorize. (2) Frequently in the Scriptural lists names of nations, countries, cities, districts or clans are found mingled with the names of individuals. This is natural, either as the personification of the clan or nation under the name of its chief, or chief progenitor, or as the designation of the individual clan, family or nation, from its location, so common among many nations. Many of the cases where this occurs are so obvious that the rule may not be unsafe to consider all names as probably standing for individuals where the larger geographical or other reference is not unmistakably clear. This is undoubtedly the intent and understanding of those who transmitted and received them. (3) It is not necessary to assume that the ancestors of various tribes or families are eponymous, even though otherwise unknown. The Scriptural explanation of the formation of tribes by the expansion and division of families is not improbable, and is entitled to a certain presumption of correctness. Furthermore, it is extremely difficult to establish a stopping-point for the application of the eponymous theory; under its spell the sons of Jacob disappear, and Jacob, Isaac and even Abraham become questionable. (4) The present quite popular similar assumption that personal details in the genealogy stand for details of tribal history, as, for instance, the taking of a concubine means rather an alliance with, or absorption of, an inferior tribe or clan, is a fascinating and far-reaching generalization, but it lacks confirmation, and would make of the Scripture an allegorical enigma in which historical personages and events, personified peoples or countries, and imaginary ancestors are mingled in inextricable confusion. (5) Scriptural genealogies are often given a regular number of generations by omitting various intermediate steps. The genealogies of Jesus, for instance, cover 42 generations, in 3 subdivisions of 14 each. Other instances are found in the Old Testament, where the regularity or symmetry is clearly intentional. Instance Jacob's 70 descendants, and the 70 nations of  Genesis 10 . This has in modern eyes an artificial look, but by no means necessarily involves violence done to the facts under the genealogist's purview, and is readily and creditably accounted for by his conceptions and purposes. The theory that in some cases the requisite number has been built up by the insertion of imaginary names (see Curtis, Icc , "Chronicles," 135) has another aspect, and does not seem necessary to account for the facts, or to have sufficient facts to sustain it. See  Genesis 21:5 , (6) below. It involves a view of the mental and moral equipment and point of view of the Chronicler in particular, which would not seem to leave him many shreds of either historical, or "religious" value, and which a sounder criticism will surely very materially modify. (6) Much perplexity and confusion is avoided by remembering that other modes of entrance into the family, clan, tribe or nation obtained than that by birth: capture, adoption, the substitution of one clan for another just become extinct, marriage. Hence, "son of," "father of," "begat," have broader technical meanings, indicating adoptive or official connection or "descent," as well as actual consanguinity, nearer or remote, "son" also meaning "grandson," "great-grandson," etc. Instance Caleb, the son of Jephunneh, of the tribe of Judah, styled ( 1 Chronicles 2:18 ) a descendant of Hezron and son of Hur, but also, in token of his original descent, called the Kenizzite or "son of Kenaz" ( Joshua 15:17 ), etc. Similarly, where in an earlier genealogy a clan or individual is assigned to a certain tribe, and in a later to another, it has been "grafted in." But while these methods of accretion clearly obtained, the nations freely absorbing neighboring or surrounding peoples, families, or persons, families likewise absorbing individuals, as in American Indian, and many other tribes; yet, as in them, the descent and connection by birth constituted the main line, and in any given case has the presumption unless clear facts to the contrary exist. (7) The repetition of the same name in the same genealogy, as in that of the high priests ( 1 Chronicles 6:1-15 ), rouses "suspicion" in some minds, but unnecessarily. It is very natural, and not uncommon, to find grandfathers and grandsons, especially among the Hebrews, receiving the same name ( Luke 1:59 ). This would be especially to be expected in a hereditary caste or office like the priesthood. (8) The existence of the same name in different genealogies is not uncommon, and neither implies nor should cause confusion. (9) The omission of one or many links in the succession, often clearly caused by the desire for symmetry, is frequent where the cause is unknown, the writers being careful only to indicate the connection more or less generally, without feeling bound to follow every step. Tribes were divided into families, and families into fathers' houses; tribe, family and fathers' house regularly constituting links in a formal genealogy, while between them and the person to be identified any or all links may be omitted. In similar fashion, there is an absence of any care to keep the successive generations absolutely distinct in a formal fashion, son and grandson being designated as alike "son" of the same ancestor.  Genesis 46:21 , for instance, contains grandsons as well as sons of Benjamin, Bela, Becher, Ashbel, Gera, Nanman, Ehi, etc. This would be especially true where the son as well as the father became founder of a house. Some confusion is occasionally caused by the lack of rigid attention to precise terminology, a characteristic of the Hebrew mind. Strictly the tribe,  שבט , shēbheṭ (in the Priestly Code (P),  מטּה , maṭṭeh ), is the larger subdivision, then the clan,  משׁפחה , mishpāḥāh , "family," and then the "house" or "fathers' house,"  בּית , bayith , or  בּית אב , bēth 'ābh ,  בּית אבות , bēth 'ābhōth  ; but sometimes a "fathers' house" is a tribe ( Numbers 17:6 ), or a clan ( 1 Chronicles 24:6 ). In this connection it is to be remembered again that sequence of generations often has to do with families rather than with individuals, and represents the succession to the inheritance or headship, rather than the actual relationship of father and son. (10) Genealogies are of two forms, the descending, as Gen 10: "The sons of Japheth: Gomer," etc.; "The sons of Gomer: Ashkenaz," etc.; and the ascending,  Ezra 7:1 : "Ezra, the son of Seraiah, the son of Azariah, the son of Hilkiah," etc. The descending are the usual. (11) Feminine names are occasionally found, where there is anything remarkable about them, as Sarai and Milcah (  Genesis 11:29 ), Rebekah ( Genesis 22:23 ), etc.; or where any right or property is transmitted through them, as the daughters of Zelophehad, who claimed and were accorded "a possession among the brethren of (their) father" ( Numbers 26:33;  Numbers 27:1-11 ), etc. In such cases as Azubah and Ephrath, successive wives of Caleb (  1 Chronicles 2:18-20 ), many modern critics find tribal history enshrined in this case, "Caleb" or "dog" tribe having removed from Azubah, "deserted" to Ephrathah, Bethlehem, in Northern Judah. But the principle is not, and cannot be, carried Out consistently. (12) The state of the text is such, especially in Chronicles, that it is not easy, or rather not possible, to construct a complete genealogical table after the modern form. Names and words have dropped out, and other names have been changed, so that the connection is often difficult and sometimes impossible to trace. The different genealogies also represent different stages in the history and, at many places, cannot with any knowledge now at our command be completely adjusted to each other, just as geographical notices at different periods must necessarily be inconsistent. (13) In the present state of our knowledge, and of the text, and also considering the large and vague chronological methods of the Hebrews, the genealogies can give us comparatively little chronological assistance. The uncertainty as to the actual length of a generation, and the custom of frequently omitting links in the descent, increases the difficulty; so that unless they possess special marks of completeness, or have outstanding historical relationships which determine or corroborate them, or several parallel genealogies confirm each other, they must be used with great caution. Their interest is historical, biographical, successional or hereditary, rather than chronological.

6. Principles of Compilation

The principal genealogical material of the Old Testament is found in  Genesis 5;  10;  11;  22;  25;  29;  30;  35;  36;  46;  Exodus 6;  Numbers 1;  2;  7;  10;  13;  26;  34; scattered notices in Josh, Ruth, 1 Sam;  2 Samuel 3;  5;  23;  1 Kings 4;  1 Chronicles 1 through 9; 11; 12; 15; 23 through 27;   2 Chronicles 23;  29;  Ezra 2;  7;  10;  Nehemiah 3;  7;  10;  11;  12 . The genealogies of our Lord ( Matthew 1:1-17;  Luke 3:23-38 ) are the only New Testament material. The Old Testament and New Testament genealogies bring the record down from the creation to the birth of Christ. After tracing the descent from Adam to Jacob, incidentally ( Genesis 10 ) giving the pedigree of the various nations within their purview, the Hebrew genealogists give the pedigree of the twelve tribes. As was to be expected, those tribes, which in the developing history assumed greater prominence, received the chief attention. Dan is carried down but 1 generation, and credited with but 1 descendant; Zebulun 1 generation, 3 sons; Naphtali 1 generation, 4 sons; Issachar 4 generations, 15 descendants;  Prayer of Manasseh 4 generations, 39 descendants; Asher 7 generations, 40 descendants; Reuben 8 (?) generations, 22 descendants; Gad 10 generations, 28 descendants; Ephraim 14 (?) generations, 25 descendants. Levi, perhaps first as the priestly tribe, Judah next as the royal, Benjamin as most closely associated with the others, and all three as the survivors of the exile (although representatives of other tribes shared in the return) are treated with the greatest fullness.

7. Sources

Chronicles furnishes us the largest amount of genealogical information, where coincident with the older genealogies, clearly deriving its data from them. Its extra-canonical sources are a matter of considerable difference among critics, many holding that the books cited by the Chronicler as his sources ("The Book of the Kings of Israel and Judah," "The Book of the Kings of Judah and Israel," "The History of Samuel the Seer," "The History of Nathan the Prophet," etc., to the number of perhaps 16) are our canonical books, with the addition of a "Midrashic History of Israel," from which he quotes the most freely. But the citations are made with such fullness, vividness, and particularity of reference, that it is hard to believe that he did not have before him extensive extra-canonical documents. This is the impression he clearly seeks to convey. Torrey ( Ajsl , Xxv , 195) considers that he cit, es this array of authority purely "out of his head," for impressiveness' sake, a theory which leaves the Chronicler no historical value whatever. It is extremely likely that he had before him also oral and written sources that he has not cited, records, private or public lists, pedigrees, etc., freely using them for his later lists and descents. For the post-exilic names and lists, Ezra-Nehemiah also furnish us much material. In this article no attempt is made at an exhaustive treatment, the aim being rather by a number of characteristic examples to give an idea of the quality, methods and problems of the Bible genealogies.

8. Principal Genealogies and Lists

In the early genealogies the particular strata to which each has been assigned by reconstructive critics is here indicated by J, the Priestly Code (P), etc. The signs "=" or ":" following individual names indicate sonship.

  (1)  Genesis 4:16-24 - T he Cainites (Assigned to P)

Seven generations to Jabal, Jubal and Tubal-cain, explaining the hereditary origin of certain occupations (supposed by many to be a shorter version of chapter 5).

  (2)  Genesis 4:25 ,  Genesis 4:26 - T he Sethites (Assigned to J)

  (3)  Genesis 5:1-32 - T he Book of the Generations of Adam (Assigned to The Priestly Code (P), Except  Genesis 5:29 J)

Brings the genealogy down to Noah, and gives the chronology to the Flood. The numbers in the Hebrew Massoretic Text, the Samaritan Hebrew, and the Septuagint differ, Massoretic Text aggregating 1,656 years, Samaritan 1,307 years, and Septuagint 2,242 years. Some scholars hold this list to be framed upon that of the ten Babylonian kings given in Berosus, ending with Xisuthrus, the Babylonian Noah. An original primitive tradition, from which both lists are derived, the Hebrew being the nearer, is not impossible. Both the "Cainite" list in  Genesis 4 and this "Sethite" list end with three brothers.

  (4)  Genesis 10:1-32 - T he Generations of the Sons of Noah

" The Table of Nations " (assigned to the Priestly Code (P),   Genesis 10:1-7; J,  Genesis 10:8-19; the Priestly Code (P),  Genesis 10:20; J,  Genesis 10:21; the Priestly Code (P),  Genesis 10:22; J,  Genesis 10:24-30; the Priestly Code (P),  Genesis 10:31 ,  Genesis 10:32 ). Found in abridged form in 1 Ch 1:5-24.

I.   Japheth = Gomer, Magog, Badai, Javan, Tubal, Meshech, Tiras

1. Gomer = Ashkenaz, Riphath (  1 Chronicles 1:6 , Diphath), Togarmah.

2. Javan = Elisha, Tarshish, Kittim, Dodanim (Rodanim,   1 Chronicles 17 , is probably correct, a "   ד , d", having been substituted by a copyist for "   ר , r").

II.   Ham = Cush, Mizraim, Put, Canaan

1. Cush = Seba, Havilah, Sibtah, Raamah, Sabteca (Nimrod).

2. Mizraim = Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (whence the Philis), Caphtorim.

3. Canaan = Zidon (Chronicles, Sidon), Heth; the Jebusite, Amorite, Girgashite, Hivite, Arkite, Sinite, Arvadite, Zemarite, Hittite.

4. Raamah (son of Cush ) = Sheba, Dedan.

III.   Elam = Asshur, Arpachshad, Lud, Aramaic

1. Aram = Uz, Hul, Gether, Mash (Chronicles, Meshech).

2. Arpachshad = Shelah = Eber = Peleg, Joktan.

3. Joktan (son of Eber) = Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, Jobab.

4. Peleg (son of Eber) = Reu = Serug = Nahor = Terah = Abraham.

Nearly all these names are of peoples, cities or districts. That Noah, Shem, Ham, Japheth, Nahor, Terah, Abraham, Nimrod, and probably Peleg, Reu, Serug, represent actual persons the general tenor of the narrative and the general teaching of Scripture clearly indicate, although many critics consider these also as purely eponymous. The others can mostly be more or less clearly identified ethnographically or geographically. This table represents the nations known to the writer, and in general, although not in all particulars, expresses the ethnographical relationships as far as they are now known to modern research. It follows a partly ethnological, partly geographical scheme, the descendants of Japheth in general representing the Aryan stock settled in Asia Minor, Media, Armenia, Greece, and the islands of the Mediterranean; those of Ham representing the Hamitic races in Ethiopia, Egypt, in Southwest Arabia, and Southern Babylonia. Many modern writers hold that in making "Nimrod" the son of "Cush," the Scripture writer has confused "Cush," the son of Ham, with another "Gush," the Cassei, living near Elam, since the later Babylonians and Assyrians were clearly Semitic in language and racial characteristics. Nevertheless the Scripture statement is accordant with early traditions of a Hamitic settlement of the country (Oannes the fish-god coming out of the Red Sea, etc.), and perhaps also with the fact that the earliest language of Babylonia was non-Sem. The sons of Canaan represent the nations and peoples found by the Hebrews in Palestine, the Phoenicians and the Canaanites. Heth is the great Hittite nation, by language and racial type strikingly non-Sem. Among the sons of Shem, Eber is by many considered eponymous or imaginary, but the hypothesis is not necessary. Most Assyriologists deny the connection of Elam with Shem, the later Elamites being non-Sem; the inscriptions, however, show that the earlier inhabitants up to 2300 bc were Semitic Lud must be the Lydians of Asia Minor, whose manners and older names resemble the Semitic Asia Minor presents a mixture of races as manifold as does Palestine. The sons of Joktan are tribes in Western and Southern Arabia. Havilah is given both as a son of Cush, Hamite, and of Joktan, Semite, perhaps because the district was occupied by a mixed race. It would seem, however, that "begat" or "son of" often represents geographical as well as ethnological relations. And where the classification of the Scripture writer does not accord with the present deliverances of archaeology, it must be remembered that at this distance conclusions drawn from ethnology, philology and archaeology, considering the present incomplete state of these sciences, the kaleidoscopic shifting of races, dynasties and tongues through long periods, and our scanty information, are liable to so many sources of error that dogmatism is precarious. The ancient world possessed a much larger amount of international knowledge than was, until recently, supposed. A writer of 300 bc had a closer range and could have had sources of information much more complete than we possess. On the assumption of the Mosaic authorship, that broad, statesmanlike mind, learned in all the knowledge of the Egyptians, and, clearly, profoundly influenced by Babylonian law and literature, may be credited with considerable breadth of vision and many sources of information. Aside from the question of inspiration, this Table of Nations; for breadth of scope, for inclusiveness (though not touching peoples outside of the life of its writer), for genial broadmindedness, is one of the most remarkable documents in any literature.

  (5)  Genesis 11:10-27 - T he Generations of Shem (Assigned to P)

From Shem to Abraham. The list is also chronological, but the versions differ, Massoretic Text making 290 years, from Shem to Abraham, Samaritan Hebrew, 940, and Septuagint 1,070. Septuagint inserts Cainan, 130 years, otherwise agreeing with the Samaritan to the birth of Abraham. Arpachshad may be rendered "the territory of Chesed," i.e. of the Chasdim, Chaldeans. Eber therefore is descended from Arpachshad, Abraham, his descendant, coming from Ur-Chasdim.

  (6)  Genesis 11:23-26;  Genesis 22:20-24 - T he Children of Nahor ( Genesis 11:23-26 P;   Genesis 22:20-24 J)

Uz, Buz, Kemuel, etc. These descendants of Abraham's brother probably represent Aramean tribes chiefly East or Northeast of Canaan. Aram may be the ancestor of the Syrians of Damascus. Uz and Buz probably belong to Arabia Petrea, mentioned in  Jeremiah 25:23 with the Arabian tribes Dedan and Thema. Chesed in this list probably stands, not for the Chaldeans of Babylonia, but for a related tribe of Northern Syria. In   Genesis 10:23 (assigned to P) Uz is the son of Aram, and in   Genesis 10:22 Aram is a son of Shem. On the purely tribal hypothesis, this is either a contradiction, or the later statements represent other tribal relationships or subdivisions. Probably other individuals or tribes are indicated. Chronicles does not have this list, it being a side stream.

  (7)  Genesis 16:15;  Genesis 21:1-3; 25 (also  1 Chronicles 1:28-33 ) - T he Sons of Abraham By Sarah, Hagar, Keturah

( Genesis 16:15 assigned to P;   Genesis 21:1-3 to J, the Priestly Code (P), J, P;   Genesis 25:1-6 J;   Genesis 25:7-11 P;   Genesis 25:11 J;   Genesis 25:12-17 P;   Genesis 25:18 J;   Genesis 25:19 ,  Genesis 25:20 P;  Genesis 25:21-26 J;  Genesis 25:26 P;  Genesis 25:27-34 J).

The descendants of Abraham through Hagar and Ishmael represent the Ishmaelite tribes of Arabia living North and Northwest of the Joktanidae, who chiefly peopled Arabia. Twelve princes are named, possibly all sons of Ishmael, perhaps some of them grandsons. The number has seemed "suspicious" as balancing too exactly the twelve tribes of Israel. But twelve is an approved Semitic number, determining not necessarily the sons born, but the "sons" mentioned. The Arabians generally were frequently given the name Ishmaelites, perhaps because of the greater prominence and closer contact of these northern tribes with the Hebrews. The sons of Keturah seem to have been chiefly Arabian tribes, whose locations are unknown. Midian, of the sons of Keturah, is the well-known and powerful tribe in the Arabian desert near the Aelanitic Gulf, bordered by Edom on the Northwest Sheba and Dedan are also mentioned as Cushites ( Genesis 10:7 ). Very likely the tribes extensively intermarried, and could claim descent from both; or were adopted into one or the other family. Sheba was in Southwestern Arabia. Dedan lived near Edom, where the caravan routes to various parts of Arabia converged. Asshurim are of course not Assyrians, but an Arabian tribe, mentioned by the side of Egypt in Minaean inscriptions. While the two sons of Isaac are to be accepted as real persons, their typical character is also unmistakable, the history of the two nations, Israel and Edom, being prefigured in their relations.

  (8)  Genesis 29:31 Through 30:24;   Genesis 35:16-26 . The Children of Jacob

( Genesis 29:31-35 Assigned to P;  Genesis 30:1-3 JE;  Genesis 30:4 P; 30:4 b -24 JE;  Genesis 35:16-22 JE;   Genesis 35:23-26 P).

The account of the parentage, birth and naming of the founders of the twelve tribes; by Leah: Reuben, Simeon, Levi, Judah, Issachar, Zebulun (daughter Dinah); by Bilhah: Dan, Naphtali; by Zilpah: Gad, Asher; by Rachel: Joseph, Benjamin. Much modern criticism agrees that these names are purely those of tribes, some of them perhaps derived from persons or places impossible now to trace, but mostly eponymous. Accordingly, these chapters are to be translated as follows. An Arab tribe, Jacob, wanders in Canaan, quarrels with Edom, migrates to Haran, forms alliances with the Aramean clans Rachel, Bilhah, Leah, Zilpah. Rachel and Jacob constitute a new tribe, Joseph. The federation takes the name Jacob. The other allied clans divide into sub-clans, or new clans join them, until Leah has six "sons," Reuben, Simeon, etc.; Zilpah, two; Bilhah, two. Zilpah and Bilhah are "concubines" because inferior members of the federation, or else have a left-handed connection with it. The formation of the new tribe Benjamin broke up the old tribe Rachel, which (who) accordingly "died." Although such are the original facts imbedded in the documents, they are now set in a framework of personal narrative, and were understood as narrative by the first hearers and readers. The history thus constituted is necessarily "an enigma which it is very hard to solve" (Bennett, Genesis , 284), and with almost as many answers as students. For critical purposes it presents a rich field for exploration, analysis and conjecture, but its edificatory value is chiefly found in reading the narratives as personal: a serious and reverent religious romance rounded on facts or legends, whose real value lies in the sidelights it throws on national character and ethical principles, expressed in a naïve, vivid, lifelike story, full of suggestion and teaching. This present article, however, proceeds on the Scripture representation of these details and incidents as personal.

The explanations of the names illustrate the Hebrew fondness for assonances, paronomasia, coming from a time when much importance was attached to words and sounds, but need not be considered mere popular etymologies, the Hebrew individual mother being fully capable of them. Neither do they necessarily represent the original etymology, or reason for the name, but may give the pregnant suggestion occurring to the maternal or other imagination.

Leah, "wild cow," is supposed by many to be so called from the "totem" of the "Leah" tribe. Reuben ( re'ūbhēn ), original meaning unknown, unless Leah's emotional explanation explains the name, rather than is explained by it: rā'āh be‛onyı̄ , "hath looked upon my affliction." Superficially it might be re'ū bēn , "See, a son," as in the American Revised Version, margin. Others see in the second statement: "My husband will love me," still another etymology, ye'ĕhābhanı̄ , "will love me." The lover of assonances can find more than one. The tribe is not prominent after Deborah's time. Simeon, considered by some an animal (totem) name, the Arabic sim‛u , cross between hyena and wolf, suggests to the mother (or is suggested by that) its likeness to shāma‛ , "hear": "Yahweh hath heard." It is not much known after the Conquest. Levi, "adhesion, associate": thought by many a gentilic adjective from Leah, the Leah tribe par excellence  ; the name is adjectival in form. Leah connects it with yillāweh , "He will join," 'Now will my husband be joined unto me.' A similar allusion is found in   Numbers 18:2 ,  Numbers 18:4 , there applied to the "joining" of the tribe to Aaron. Judah is associated with the verb hādhāh , "praise": "Now will I praise Yahweh." Jacob makes the same suggestion in  Genesis 49:8; no other plausible suggestion of the origin of the name can be made. The etymology and origin of Bilhah are unknown. Dan is associated with dānāh , "judge": "God hath judged"; no other etymology can be found. Naphtali is derived from niphtal , "wrestle": "I have wrestled," the only discoverable etymology. Zilpah, zilpāh , perhaps is "dropping," "drop." Gad, gādh , "fortunate," according to Leah. Gad was the well-known Syrian god of "fortune"; but there is no necessary connection here. Asher, from 'āshar , "happy," 'ashshēr , "call happy"; so Leah; no connection with Asshur, Assyrian god. Issachar, from sākhar , "hire," "man of hire": "God hath given me mine hire," also because Leah had "hired" Jacob with her son's mandrakes; a similar allusion in Gen 49, "a servant under taskwork." Wellhausen would read 'ı̄sh - sakhar , "man of (some deity, unknown)." Zebulun, from zebhūl , "habitation, dwelling": Leah gives two explanations, the first assigned by critics to Elohist (E) (probably), connecting the name with a root found in Zebediah, Zabdi, etc., "endow": "God hath endowed me with a good dowry"; the second with zābhal , "dwell": "Now will my husband dwell with me." Dinah, like Dan, is from dān , "judge." Supposed by some to be an old tribe of Israel, in some way associated with Dan, possibly a twin division. Rachel is "ewe," hence identified with a "ewe" tribe. Joseph has a twofold suggestion: the first (assigned to E) from āṣaph , "take away": "God hath taken away my reproach"; the second (assigned to J) from yāṣaph , "add": "Yahweh will add to me another son." None of these three cases of double explanation would so far exhaust Hebrew maternal imagination as to require the hypothesis of two documents, even though in the last "God" is used in the first suggestion and "Yahweh" in the second. Benjamin is called by Rachel Benoni, "the son of my sorrow," which is supposed to be an old tribal name, perhaps related to Onan, a clan of Judah, or the Benjamite city, Ono, and possibly to the Egyptian On. Benjamin, Jacob's name for him, "son of the right hand," i.e. of happiness, is understood as "son of the south," because originally the southern section of the Joseph tribe. The attempts to trace these names to tribal origins, local allusions, cognate languages, customs and religions have engaged much research and ingenuity, with results exceedingly diverse.

  (9)  Genesis 36 . The Generations of Esau (P)

I. The Descent of the Edomite Chiefs and Clans from Esau Through His three Wives, the Hittite or Canaanite Adah, the Ishmaelite Basemath, and the Horite Oholibamah ( Genesis 36:1-19 )

The wives' names here differ from the other statements: In  Genesis 26:34 and   Genesis 28:9 : 1. Judith, daughter of Beeri the Hittite. 2. Bashemath, daughter of Elan, the Hittite. 3. Mahalath, daughter of Ishmael, sister of Nebaioth.

In  Genesis 36 :  1 . Oholibamah, daughter of Anah, daughter of Zibeon, the Hivite. 2. Adah, daughter of Elon the Hittite. 3. Bashemath, daughter of Ishmael, sister of Nebaioth. It is not necessary to resort to the hypothesis of different traditions. Bashemath and Adah are clearly identical, Esau perhaps having changed the name; as are Mahalath and the Ishmaelite Basemath, a transcriber's error being probably responsible for the change. As to Judith and Oholibamah, Anah is probably a man, identical with Beeri ( Genesis 36:24 ), the son of Zibeon. Both "Hivite" and "Hittite" are apparently errors for "Horite," the difference being in only one consonant. Or "Hittite" may be used as the larger term embracing "Horite." "Edom" ( Genesis 36:1 ,  Genesis 36:8 ,  Genesis 36:19 ) is a personal name; in  Genesis 36:9 ,  Genesis 36:43 (Hebrew the American Revised Version, margin) it is national, indicating that to the writer Esau was a person, not an eponym. Nowhere are personal characteristics more vividly and unmistakably portrayed than in the accounts of Jacob and Esau. In these Esauite names are but two compounds of "El" ( 'ēl ), none of "Jah" ( yāh ).

II. The Aboriginal Leaders or Clans in Edom, Partly Subdued by, Partly Allied with, the Esauites ( Genesis 36:20-30 )

These are descendants of "Seir the Horite" in seven branches, and in sub-clans. "Seir" looks like an eponym or a personification of the country, as no personal details have been preserved. Among these names are no "El" ( 'ēl ) or "Jah" ( yāh ) compounds, although they are clearly cognate with the Hebrew. Several close similarities to names in Judah are found, especially the Hezronite. Many animal names, "Aiah," "bird of prey," "Aran," "wild goat," etc.

III. Eight Edomite "Kings" Before the Hebrew Monarchy ( Genesis 36:31-39 )

One 'ēl compound, "Mehitabel," one ba‛al compound. It is to be noted that the "crown" was not hereditary and that the "capital" shifted; the office was elective, or fell into the hands of the local chief who could win it.

IV. A L ist of Esauite Clan Chiefs; "Dukes" (English Revised), "Chiefs" (American Standard Revised Version); "Sheiks" ( Genesis 36:40-43 )

Apparently arranged territorially rather than tribally. The names seem used here as either clans or places and should perhaps be read: "the chief of Teman," etc. The original ancestor may have given his name to the clan or district, or obtained it from the district or town.

In general this genealogy of Esau shows the same symmetry and balance which rouses suspicion in some minds: excluding Amalek, the son of the concubine, the tribes number twelve. Amalek and his descendants clearly separated from the other Edomites early and are found historically about Kadesh-barnea, and later roaming from the border of Egypt to North Central Arabia.

  (10)  Genesis 46:8-27

(In different form,  Numbers 26:1-51 , and much expanded in parts of  1 Chronicles 2 through 8; compare   Exodus 6:14-16 ). Jacob's posterity at the descent into Egypt (considered a late addition to P).

A C haracteristic Genealogy

It includes the ideal number of 70 persons, obtained by adding to the 66 mentioned in  Genesis 46:26 , Jacob, Joseph, Ephraim and Manasseh, the two latter born in Egypt. Septuagint, followed by Stephen ( Acts 7:14 ), reckons 75, adding to  Genesis 46:20 the names of three grandsons and two great-grandsons of Joseph, obtained from   Numbers 26:29 ,  Numbers 26:35 . Some may have been omitted to secure the ideal number so fascinating to the Hebrew mind. It is to be noted that Leah's male descendants are double those of Zilpah, and Rachel's double those of Bilhah, showing the ideal (but not the fictitious) character of the list. The design, also, seems to be to include those descendants of Jacob from whom permanent divisions sprang, even though, like Manasseh and Ephraim and probably Hezron and Hamul, born after the migration, but before Jacob's death. A comparison with the partial parallels also illustrates the corruption of the text, and the difficulty of uniformity in lists of names. The full list follows:

1. Jacob .

2. Leah's descendants.

A. Reuben = Hanoch, Pallu, Hezron, Carmi.

B. Simeon = Jemuel, Jamin, Ohad, Jachin, Zohar, Shaul.

C. Levi = Gershon, Kohath, Merari.

D. Judah = Er, Onan, Shelah, Perez, Zerah; Perez, Hezron, Hamul.

E. Issachar = Tolah, Puvah, Iob, Shimron.

F. Zebulun = Sered, Elon, Jahleel.

G. Dinah , daughter.

3. Zilpah's descendants, 16.

A. Gad = Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, Areli.

B. Asher = Imnah, Ishvah, Ishvi, Beriah, Serah (daughter); Beriah = Heber, Malchiel.

4. Rachel's descendants, 14.

A. Joseph = Manasseh, Ephraim.

B. Benjamin = Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rash, Muppim, Huppin, Ard.

5. Bilhah' s descendants, 7.

A. Dan = Hushim.

B. Naphtali = Jahzeel, Guni, Jezer, Shillem.

The list differs in many respects from those in Numbers and Chronicles, and presents some chronological and other problems. Without entering upon an exhaustive study, a number of names may be touched on.

Carmi, (2A), like the other names in i, might be a gentilic, "the Carmite," like "the Amorite," etc., especially if these names are those of clans, as they are in Numbers, instead of persons, as the Genesis narrative states. A town, "Bethhaccherem," is mentioned in  Jeremiah 6:1 . But "the vine-dresser" is also a good rendering.

Hezron (2A). Another Hezron is given as a descendant of Judah. This duplication of names is possible in clans; see instances below, but more likely in persons.

Jemuel (2B). Nemuel in  Numbers 26:12;  1 Chronicles 4:24 , an easy error in transcription,  י , yōdh , and  נ , nūn , being easily confused. In Numbers, Nemuel is also a Reubenite name.

Jamin (or Jachin) (2B) is Jarib in Chronicles.

Ohad (2B). Not in Numbers or Chronicles.

Zohar (2B) is Zerah in Numbers and Chronicles.

Gershon (2C). In  1 Chronicles 6:16 Gershom; identified by some with Gershom, son of Moses, on theory that the priestly family of Gershom originally traced its descent to Moses, but its later members were reckoned, not as priests, but as Levites, thus becoming identified with Levi; precarious; its principal foundation being similarity of name and tribe.

Hezron and Hamul (2D) rouse chronological or exegetical difficulties. Pharez ( Genesis 33 ) could not have been old enough at the migration to have two sons; but very possibly  Genesis 38 is introduced episodically, not chronologically, and therefore its events may have occurred before those of   Genesis 37 . Jacob was 130 years old at the descent, making Judah not 42 but 62, and Pharez old enough for sons. And, as suggested above, the writer may have done with Hezron and Hamul as with Ephraim and Manasseh - included them constructively, they having been born in Egypt, but before Jacob's death, belonging therefore to the generation of the migration and so reckoned, especially as they rounded permanent tribal divisions.

Puvah (2E). Puah in  1 Chronicles 7:1 . In  Judges 10:1 , centuries later, Puah is father of Tola, an illustration of the descent of fathers' names.

Iob (2E) is Jashub (Numbers, Chronicles), the latter probably correct. Septuagint has it here. A copyist, no doubt, omitted the " shı̄n ," "sh."

Dinah (2G) is thought by some to be a later insertion, on account of the "awkward Hebrew," "with Dinah." Dinah and Serah as unmarried, and no doubt because of other distinguishing facts, now unknown, are the only women descendants mentioned; married women would not be. On the clan theory of the names, the "Dinah" clan must have disappeared in Egypt, not being found in Number.

Ziphion (3A). Zephon in Numbers, perhaps giving its name to the Gadite city of Zaphon ( Joshua 13:27 ).

Ezbon (3A). Ozni ( Numbers 26:16 ). Possibly Ozni, on Ezbon's death, took his place, rounding a tribal family, like Hezron and Hamul in Judah. Copyist's error unlikely.

Arodi (3A). In  Numbers 26:17 Arod.

Ishvah (3B). Omitted in Numbers; perhaps died childless, or his descendants did not constitute a tribal family.

Beriah (3B). Also an Ephraimite ( 1 Chronicles 7:23 ); a Benjaminite ( Numbers 8:13 ,  Numbers 8:16 ); a Levite ( Numbers 23:10 ,  Numbers 23:11 ). The repetition of the name indicates individuals rather than clans; but both the Asherite and Benjamite were heads of families.

Serah (3B),   שׂרח , seraḥ , "abundance," not the same name as that of Abraham's wife,   שׂרה , sārāh , "princess."

Heber (3B),   חבר , ḥebher  ; in   1 Chronicles 4:18 , a clan of Judah;  1 Chronicles 8:17 , of Benjamin. Not the same name as Eber,  עבר , ‛ēbher ( 1 Chronicles 5:13;  1 Chronicles 8:22; and  Genesis 10:21 ).

The Sons of Benjamin

The three lists, Genesis, Numbers, Chronicles, represent marked divergences, illustrating the corruption of perhaps all three texts. This list illustrates the genealogical method of counting all descendants as sons, though of different generations. It gives Benjamin ten "sons."  Numbers 26:38-40 gives five sons, Naaman and Ard being sons of Bela. The Septuagint of our passage gives only three sons, Bela, Becher, Ashbel.   1 Chronicles 7:6 gives three sons, Bela, Becher, Jediael (Ashbel), and Shuppim and Huppim are Bela's grandsons. Becher is omitted in   1 Chronicles 8:1 , probably through a copyist's error, who took  בּכר ואשבּל , bekher we - 'ashbēl , for "Becher and Ashbel,"  בּכרו אשבּל , bekhoro 'ashbēl , "his first-born, Ashbel." Jediael, both by older and newer scholars, is usually, but not with absolute certainty, identif

Kitto's Popular Cyclopedia of Biblial Literature

Genealogy signifies a list of ancestors set down both in their direct and collateral order.

We read of no nation which was more careful to frame and preserve its genealogical tables than Israel. Their sacred writings contain genealogies which extend through a period of more than 3500 years, from the creation of Adam to the captivity of Judah. Indeed, we find from the books of Ezra and Nehemiah that the same carefulness in this matter was observed after the captivity; for in it is expressly stated that some who had come up from Babylon had sought their register among those that were reckoned by genealogy, but were not found; therefore were they, as polluted, removed from the priesthood. The division of the whole Hebrew nation into tribes, and the allotment to each tribe of a specified portion of the land of Canaan as an inalienable possession, rendered it indispensable that they should keep genealogical tables. God had, however, a still higher object than that of giving stability to property in Israel, in leading successive generations of His people thus to keep an accurate list of their ancestry. That they should do this was especially required from the moment that the voice of prophecy declared that the promised Messiah should be of the seed of Abraham, of the posterity of Isaac, of the sons of Jacob, of the tribe of Judah, and of the family of David.

The Rabbins affirm that after the Captivity the Jews were most careful in keeping their pedigrees (Babyl. Gemar. Gloss, fol. xiv. 2). Josephus (De Vita sua, p. 998, D) states that he traced his own descent from the tribe of Levi by public registers. And he informs us that, however dispersed and depressed his nation were, they never neglected to have exact genealogical tables prepared from the authentic documents which were kept at Jerusalem; and that in all their sufferings they were particularly careful to preserve those tables, and to have them renewed from time to time. Since, however, the period of their destruction as a nation by the Romans, all their tables of descent seem to be lost, and now they are utterly unable to trace the pedigree of any one Israelite who might lay claim to be their promised, and still expected, Messiah. Hence Christians assert, with a force that no reasonable and candid Jew can resist, that Shiloh must have come.

We find traces of the existence of the public tables of descent, to which Josephus refers, in the New Testament: the taxation spoken of by St. Luke would clearly indicate this; for how could each one be able to go to his own city, unless he knew the specific tribe to which he belonged? Hence it was, we think, that St. Paul was able with confidence to appeal to the Hebrews concerning the lineage of Christ; 'for it is evident,' says he, 'that our Lord sprung out of Judah' . To evince this beyond reasonable doubt, it pleased God to give us by his inspired servants, St. Matthew and St. Luke, the following genealogies:—

1.	Abraham	Solomon	Jechonias, i.e. Jehoiachin	1.
2.	Isaac	Roboam	Salathiel	2.
3.	Jacob	Abia	Zorobabel	3.
4.	Judas	Asa	Abiud	4.
5.	Phares	Josaphat	Eliakim	5.
6.	Esrom	Joram	Azor	6.
7.	Aram	Ozias	Sadoc	7.
8.	Amindab	Joatham	Achim	8.
9.	Naasson	Achaz	Eliud	9.
10.	Salmon	Ezekias	Eleazar	10.
11.	Booz	Manasses	Matthan	11.
12.	Obed	Amon	Jacob	12.
13.	Jesse	Josias	Joseph	13.
14.	David	Jechonias i.e. Jehoiakim or Eliakim	Jesus	14.

God

1.	Adam	Thara	Eliakim	Joanna	1.
2.	Seth	Abraham	Jonan	Juda	2.
3.	Enos	Isaac	Joseph	Joseph	3.
4.	Cainan	Jacob	Juda	Semei	4.
5.	Maleleel	Juda	Phares	Mattathias	5.
6.	Jared	Phares	Esrom	Maath	6.
7.	Enoch	Esrom	Matthat	Nagge	7.
8.	Mathusala	Aram	Jorim	Esli	8.
9.	Lamech	Aminadab	Eliezer	Naum	9.
10.	Noe	Naasson	Jose	Amos	10.
11.	Sem	Salmon	Er	Mattathias	11.
12.	Arphaxad	Booz	Elmodan	Joseph	12.
13.	Cainan	Obed	Cosam	Janna	13.
14.	Sala	Jesse	Addi	Melchi	14.
15.	Heber	David	Melchi	Levi	15.
16.	Phalec	Nathan	Neri	Matthat	16.
17.	Ragau	Mattatha	Salathiel	Heli	17.
18.	Saruch	Menan	Zorobabel	Joseph	18.
19.	Nachor	Melea	Rhesa	Jesus	19.

We do not find that there was any objection made to these genealogies, either by Jew or Gentile, during the first century. Had any difficulty on this head existed, we may reasonably suppose that the Jews, of all others, would have been but too ready to detect and expose it. We may therefore fairly conclude that, whatever difficulty meets us now in harmonizing our Lord's pedigree as given by the two Evangelists, it could have had no place in the first age of the Christian church. In subsequent ages, however, objections were and still are made to the genealogies of Matthew and Luke.

The chief ground of objection is the alleged inconsistency of the Evangelists with each other. The first solution of their apparent discrepancies is that of Africanus, which, he informs us, he received from the relatives of our Lord. It is to the effect that Matthan, the third in the list from Joseph, in Matthew's genealogy, and Melchi, the third in Luke's list, married successively the same woman, by whom the former begat Jacob, and the latter Heli, Heli dying without issue, his maternal brother took his widow to wife, by whom he had Joseph, who, according to law , was registered by Luke as the son of Heli, though naturally the son of Jacob, as Matthew records him. This is the explanation which was generally admitted by Eusebius, Nazianzen, and others for ages.

Grotius, however, availing himself of the tradition that Heli and Jacob were both sons of the same mother, but of different fathers (Matthan and Melchi), supposes that Luke traces the natural pedigree of Christ, and Matthew the legal. This he argues on two grounds. First, that Salathiel could not have been the natural son of Jechonias, who was childless—according to the declaration of God by Jeremiah (Jeremiah 22)—and was, therefore, as Luke states, the son, properly so called, of Neri, of Nathan's line; and, secondly, that the Levirate law imposed no necessity on Jacob to marry Heli's widow, they being only uterine brothers. But both the reasons assigned by Grotius for differing from the solution of Africanus would seem to be founded on a petitio principii. It does not appear an ascertained fact that Salathiel was not the natural son of Jechonias, nor yet that the law which obliged a man to marry the widow of his deceased brother might be departed from when they were only maternal brethren; for even in cases of distant relationship the law seemed obligatory, as we see in the case of Boaz marrying Ruth, the widow of his distant kinsman.

Dr. Barrett objects to the above theory as given by Africanus and altered by Grotius, on the ground principally, that it refers entirely to the descent of Joseph from David, without attempting to prove that the son of Mary was the son of David. Dr. Barrett then states his own hypothesis, viz., that Matthew relates the genealogy of Joseph, and Luke that of Mary. He supposes a sufficient reason, that after Matthew had given his genealogical table another should be added by St. Luke, fully to prove that Christ, according to the flesh, derived his descent from David, not only by his supposed father Joseph, but also by his real mother Mary.

In constructing their genealogical tables, it is well known that the Jews reckoned wholly by males, rejecting, where the blood of the grandfather passed to the grandson through a daughter, the name of the daughter herself, and counting that daughter's husband for the son of the maternal grandfather . On this principle Joseph, begotten by Jacob, marries Mary, the daughter of Heli; and in the genealogical register of his wife's family, is counted for Heli's son. Salathiel, begotten by Jeconiah, marries the daughter of Neri, and, in like manner, is accounted his son: in Zorobabel, the offspring of Salathiel and Neri's daughter, the lines of Solomon and Nathan coalesce; Joseph and Mary are of the same tribe and family; they are both descendants of David in the line of Solomon; they have in them both the blood of Nathan, David's son. Joseph deduces his descent from Abiud , Mary from Rhesa , sons of Zorobabel. The genealogies of Matthew and Luke are parts of one perfect whole, and each of them is essential to the explanation of the other. By Matthew's table we prove the descent of Mary, as well as Joseph, from Solomon; by Luke's we see the descent of Joseph, as well as Mary, from Nathan.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( Γενεαλογία ), literally the act or art of the  γενεαλογός  , i.e., of him who treats of birth and family, and reckons descents and generations. Hence, by an easy transition, it is often (like  ἱστορία ) used of the document itself in which such series of generations is set down. In Hebrew the term for a genealogy or pedigree is  סֵפֶר  הִיִּחִשׂ, or  סֵפֶר  תּוֹלְדוֹת "the book of the generations;" and because the oldest histories were usually drawn up on a genealogical basis, the expression is often extended to the whole history, as in the case of the Gospel of Matthew, where "the book of the generations of Jesus Christ" includes the whole history contained in that gospel. So  Genesis 2:4, "These are the generoatiens of the heavens and of the earth," seams to be the title of the history which follows.  Genesis 5:1;  Genesis 6:9;  Genesis 10:1;  Genesis 11:10;  Genesis 11:27;  Genesis 25:12;  Genesis 25:19;  Genesis 36:1;  Genesis 36:9;  Genesis 37:2, are other examples of the same usage, and these passages seem to mark the existence of separate histories from which the book of Genesis was compiled. Nor is this genealogical form of history peculiar to the Hebrews or the Shemitic races. The earliest Greek histories were also genealogies. Thus the histories of Acusilaus of Argos and of Hecataeus of Miletus were entitled  Γενεαλογίαι, and the fragments remaining of Xalsithus, Charon of Lampsacus and Hellanicus are strongly tinged with the same genealogical element (comp. Josephus, Apion, 1:3), which is not lost even in the pages of Herodotus. The frequent use of the patronymic in Greek, the stories of particular races, as Heraslides, Alemasonidse, etc., the lists of priests, and kings, and conquerors at the games, preserced at Ellis, Spaita, Olympia, and elsewhere; the hereditary monarchies and priesthoods, as of the Branchidae, Eumolpidae, etc., in so many cities in Greece and Greek Asia; the division, as old as Homer, into tribes, fratriae, ane  γένη and the existence of the  tribe, the  gens, and the familia among the Romans; the Celtic clans, the Saxon families using a common patranymic, and their royal genealogies running back to the Teutonic gods, these are among the many instances that may be cited to prove the strong family and genealogical instinct of the ancient world. Coming nearer to the Israelites, it will be enough to allude to the hereditary principle, and the vast genealogical records of the Egyptians, as regards their kings and priests, and to the passion for genealogies among the Arabs, mentioned by Layard and others, in order to show that the attention paid by the Jews to genealogies is in entire accordance with the manners are tendencies of their contemporaries. In their case, however, it was heightened by several peculiar circumnstances. The promise of the land of Canaan to the seed of Abraham, Isaac, and Jacob successively, and the separation of the Israelites from the Gentile world; the expectation of the Messiah as to spring from the tribe of Judah; the exclusively hereditary priesthood of Aaron with its dignity and emoluments; the long succession of kings in the line of David; and the whole division and occupation of the land upon genealogical principles by the tribes, families, and houses of fathers, gave a deeper importance to the science of genealogy among the Jews than perhaps in any other nation. We have already noted the evidence of the existence of family memoirs even before the flood, to which wee are probably indebted for the genealogies in Genesis 4, 5; and Genesis 10, 11, etc., indicate the continsuance of the same system in the times between the flood and Abraham. But with Jacob, the founder of the nation, the system of reckoning by genealogies  הַתְיִחֵשׂ or in the languase of Moses,  Numbers 1:18,  הַתְיִלֵּד was much further developed. In  Genesis 35:22-26, we have a formal account of the sons of Jacob, the patriarchs of the nation, repeated in  Exodus 1:1-5. In Genesis 46 we have an exact genealogical census of the house of Israel about the time of Jacob's demise in Egypt. The way in which the former part of this census, relating to Reuben and Simeon, is quoted in Exodus 6, where the census of the tribe of Levi is all that was wanted, seems to show that it was transcribed from an existing document. When the Israelites were in the wilderness of Sinai, in the second month of the second year of the Exoadms, their number was taken by divine command, "after their families, by the house of their fathers," tribe by tribe, and the number of each tribe is given "by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls" (Numbers 1, 3). This census was repeated 38 years afterwards, and the names of the families added, as we find in Numbers 26. According to these genealogical divisions they pitched their tents, and marched, and offered their gifts and offerings, and chose the spies. According to the same they cast the lots by which the troubler of Israel, Achan, was discovered, as later those by which Saul was called to the throne. Above all, according to these divisions, the whole land of Canaan was parceled out amongst them. But now of necessity that took place which always has taken place with respect to such genealogical arrangements, viz. that by marriage, or servitude, or incorporation as friends and allies, persons not strictly belonging by birth to such or such a family or tribe, were yet reckoned in the census as belonging to them, when they had acquired property within their borders and were liable to the various services in peace or war which were performed under the heads of such tribes and families. Nobody supposes that all the Cornelbi, or all the Campbells, sprang from one ancestor, and it is in the teeth of direct evidence from Scripture, as well as of probability, to suppose that the Jewish tribes contained absolutely none but such as were descended from the twelve patriarchs. (Jul. Africanus, in his Ep. to Aristides, expressly mentions that the ancient genealogical records at Jerusalem included those who were descended from proselytes and  γειώραι, as well as those who sprang from the patriarchs. The registers in Ezra and Nehemiah include the Nethinim, and the children of Solomon's servants.) The tribe of Levite as probably the only one which had no admixture of foreign blood. In many of the Scripture genealogies, as e.g. those of Caleb, Joala, Segub, and the sons of Rephaiah, etc., in ( 1 Chronicles 3:21, it is quite clear that birth was not the ground of their incorporation into their respective tribes. (See Becher); (See Caleb).

However, birth was, and continued to be throughout their cehole national course, the  foundation of all the Jewish organization, and the reigns of the more active and able kings and rulers were marked by attention to genealogical operations. When David established the Temple services on the footing which continued till the time of Christ, he divided the priests and Levites into courses and companies, each under the family chief. The singers, the porters, the trumpeters, the players on instruments, were all thus genealogically distributed. Ins the active stirring reign of Rehoboam, we have the work of Iddo concerning genealogies ( 2 Chronicles 12:15). When Hezekiah reopened the Temple, and restored the Temple services which had fallen into disuse, he reckoned the whole nation by genealogies. This appears from the fact of many of the genealogies in Chronicles terminating in Hezekiah's reign, from the expression, "So all Israel were reckoned by genealogies" ( 1 Chronicles 9:1), immediately following genealogies which do so terminate, and from the narrative in  2 Chronicles 31:16-19, proving that, as regards the priests and Levites, such a complete census was taken by Hezekiah. It is indicated also in  1 Chronicles 4:41. We learn, too, incidentally from Proverbs 25, that Hezekiah had a staff of scribes, who would be equally useful in transcribing genealogical registers as in copying out Proverbs. So also in the reign of Jotham, king of Judah, who, among other great works, built the higher gate of the house of the Lord ( 2 Kings 15:3-5), and was an energetic as well as a good king, we find a genealogical reckoning of the Reubenites ( 1 Chronicles 5:17), probably in connection with Jotham's wars against the Ammonites ( 2 Chronicles 27:5). When Zerubbabel brought back the captivity from Babylon, one of his first cares seems to have been to take a census of those that returned, and to settle them according to their genealogies. The evidence of this is found in 1 Chronicles 9, and the duplicate passage Nahum 11; in 1 Chronicles 3:19; and yet more distinctly in  Nehemiah 7:5;  Nehemiah 7:12. In like manner, Nehemiah, as an essential part of that national restoration which he labored so zealously to promote, gathered "together the nobles, and the rulers, and the people, that they might be reckoned by genealogy" ( Nehemiah 7:5;  Nehemiah 12:26). The abstract of this census is preserved in Ezra 2 and Nehemiah 7, and a partion of it in  1 Chronicles 3:21-24. That this system was continued after their times, as far at least as the priests and Levites were concerned, we learn from  Nehemiah 12:22; and we have incidental evidence of the continued care of the Jews still later to preserve their genealogies in such passages of the apocryphal books as  1 Maccabees 2:1-5;  1 Maccabees 8:17;  1 Maccabees 14:29, and perhaps  Judith 8:1;  Tobit 1:1, etc. Passing on to the time of the birth of Christ, we have a striking incidental proof of the continuance of the Jewish genealogical economy in the fact that when Augustus ordered the census of the empire to be taken, thee Jews in the province of Syria immediately went each one to his own city, i.e., (as is clear from Joseph going to Bethlehem, the city of David), to the city to which his tribe, family, and father's house belonged. Thus the return, if completed, doubtless exhibited the form of the old censuses taken by the kings of Israel and Judah.

Another proof is the existence of our Lord's genealogy in two forms, as given by Matthew and Luke. (See below.) The mention of Zacharias as "of the course of Abia," of Elizabeth as "of the daughters of Aaron," and of Anna, the daughter of Phanuel, as "of the tribe of Aser," are further indications of the same thing ( Luke 1:51;  Luke 2:36). This conclusion is also expressly confirmed by the testimony of Josephus in the opening of his Life,  § 1. There, after deducing his own descent, "not only from that race which is considered the noblest among the Jews, that of the priests, but from the first of the twenty-four courses" (the course of Jehoiarib), and on the mother's side from the Asmonaean sovereigns, he adds, "I have thus traced my genealogy as I have found it recorded in the public sables" ( ἐν  ταῖς  δημοσίαις  δέλτοις  άναγεγραμμένην ); and again,  contr. Apion, 1:7, he states that the priests were obliged to verify the descent of their intended wives lay' reference to the archives kept at Jerusalem; adding that it was the duty of the priests, after every war (and he specifies the wars of Antiochus Epiph., Pompea, and Q. Varus), to make new genealogical tables from the old ones, and to ascertain what women among the priestly families had been made prisoners, as all such were deemed improper to be wives of priests. As a proof of the care of the Jews in such matters, he further mentions that in his day the list of successive high-priests preserved in the public records extended through a period of 2000 years. From all this it is abundantly manifest that the Jewish genealogical records continued to be kept till near the destruction of Jerusalem. Hence we are constrained to disbelieve the story told by Africanus concerning the destruction of all the Jewish genealogies by Herod the Great, in order to conceal the ignobleness of his own origin. His statement isn, theat up to that time the Hebrew genealogies had been preserved entire, and the different families were traced up either to the patriarchs, or the  γειώραι or mixed people; but that on Herod's causing these genealogies to be burnt, only a few of the more illustrious Jews who had private pedigrees of their owne, or who could supply the lost genealogies fronc memory, or from the books of chronicles, were able to retain any account of their own lineage  — among whom, he says, were the Desposyni, or brethren of our Lord, froes whom was said to be derived the scheme (given by Africanus) for reconciling the two genealogies of Christ. But there can be little doubt that the registers of the Jewish tribes and families perished at the destruction of Jerusalems, and not before. Some partial records may, however, have survived that event, as it is probable, and indeed seems to be implied in Josephus's statement, that at least the priestly families of the dispersion had records of their own genealogy. We learn, too, from Benjamin of Tudela, that in his day the princes of the captivity professed to trace their descent to David, and he also names others, e.g. R. Calonymos, "a descendant of the house of David, as proved by his pedigree" (Itin. ed. Asher, 1:32), and R. Eleazar ben-Tsemach, "who possesses a pedigree of his descent from the prophet Samuel, and knows the melodies which were sung in the Temple during its existence" (ib. page 100, etc.). He also mentions descendants of the tribes of Dans, Zabulon, and Napthali, among the mnountains of Khasamin, whose prince was of the tribe of Levi. The patriarchsi of Jerusalemn, so called from the Hebrew  ראֹשׁ  ָֹאבוֹת, claimed descent fromn Hillel, the Babylonian, of whom it is said that a genealogy, found at Jerusalem, declared his descent from David and Abital. Others, however, taraced his descent from Benjamin, and from David only through a daughter of Shephatiah (Wolf, B. H. 4:380). B

ut, however tradition may have preserved for a while true genealogies, or imagination and pride have coined fibtitious ones after the destruction of Jerusalem, it may be safely affirmed that the Jewish genealogical system then came to an end. Essentially connected as it was with the tenure of the land on the one hand, and with the peculiar privileges of the houses of David and Levi on the other, it naturally failed when the land was takers away from the Jewish race, and when the promise to David was fulfilled, and the priesthood of Aaron superseded by the exaltation of Christ to the right hand of God. The remains of the genealogical spirit among the later Jews (which might, of course, be much more fully illustrated from Rabbinical literature) has only been glanced at to show how deeply it had penetrated into the Jewish national mind. It remains to be said that just notions of the nature of the Jeemish genealogical records are of great importance with a view to the right interpretation of Scripture. Let it only be remembered that these records have respect to political and territorial divisions, as much as to strictly genealogical descent, and it will at once be seen how erroneous a conclusion it may be, that all who are called "sons" of such or such a patriarch, or chief father, must necessarily be his very children. Just as in the very first division into tribes Maanasseh and Ephraim were numbered with their uncles, as if they had been sons instead of grandsons ( Genesis 48:5) of Jacob, so afterwards the names of persons belonging to different generations would often stand side by side as heads of families or houses, and be called the sons of their common ancestor. For example,  Genesis 46:21 contains grandsons as well as sons of Benjamin (See Belah), and  Exodus 6:24 probably enumerates the son and grandson of Assir as heads, with their father, of the families of the Korhites; and so in innumerable other instances. If any one family or house became extinct, some other would succeed to its place, called after its own chief father. Hence, of course, a census of any tribe drawn up at a later period would exhibit different divisions from one drawn cup at an earlier. Compare, e.g., the list of courses of priests in Zerubbabel's time (Nehemiah 12) with that of those in David's time (1 Chronicles 24). The same principle must he borne in mind in interpreting any particular genealogy. The sequence of generations may represent the succession to such or such an inheritance or headship of tribe or family rather than the relationship of father and son. Again, where a pedigree was abbreviated, it would naturally specify such generations as would indicate from what chief houses the person descended. Im cases where a name was common the father's name would be added for distinction only. These reasons would be well unsderstood at the time, though it masy be difficult now to ascertain them positively. Thus, in the pedigree of Ezra, ( Ezra 7:1-5), it would seem that both Seraiah and Azariah were heads of houses ( Nehemiah 10:2); them are both therefore named. Hilkiah is named as having been high-priest, and his identity is established by the addition "the son of Shallum" ( 1 Chronicles 10:13); the next named is Zadok, the priest in David's time, who was chief of the sixteen courses sprung froes Eleazar, and then follows a complete pedigree from this Zadok to Aaron. But then, as regards the chronological use of the Scripture genealogies, it follows from the above view that great caution is necessary in using them as measures of time, though they are invaluable for this purpose whenever we can be sure that they are complete. What seems necessary to make them trustworthy measures of time is, either that they should have special internal marks of being complete, such as where the mother as well as the father is named, or some historical circumstance defines the several relationships, or that there should be several genealogies, all giving the same number of generations within the same termini. When these conditions are found, it is difficult to overrate the value of genealogies for chronology. In determining, however, the relation of generatieons to time, some allowance must be made for the station in life of the persons in question. From the early marriages of the princes, the average of even thirty years to a generation will probably be found too bong for the kings.

Another feature in the Scripture genealogies which it is worth while to notice is the recurrence of the s.ine name, or modification of the same name, such as Tobias, Tobit, Nathan, Mattatha, and even of names of the same signification, in the same family. This is an indication of the carefulness with which the Jews kept their pedigrees (as otherwise they could not have known the names of their remote ancestors); it also gives a clew by which to judge of obscure or doubtful genealogies. In some cases, however, this repetition seems to have resulted from erroneous transcription.

The Jewish genealogies have two forms, one giving the generations in an ascending, the other in an ascending scale. Examples of the descending form may be seen in  Ruth 4:18-22, or 1 Chronicles 3. Of the ascending,  1 Chronicles 6:33-43;  Ezra 7:1-5. The descending form is expressed by the formula A begat B, and B begat C, etc.; or, the sons of A, B his son, C his son, etc.; or, the sons of A, B, C, D; and the sons of B, C, D, E; and the sons of C, E, F, G, etc. The ascending is always expressed in the same way. Of the two, it is obvious that the descending scale is the one in which we are most likely to find collateral descents, inasmuch as it implies that the object is to enumerate the heirs of the person at the head of the stem; and if direct heirs failed at any point, collateral ones would have to be inserted. In all cases, too, where the original document was preserved, when the direct line failed, the heir would naturally place his own name next to his predecessor, though that predecessor was not his father, but only his kinsman; whereas in the ascending scale there can be no failure in the nature of things. But neither form is in itself more or less fit than the other to express either proper or imputed filiation.

Females are named in genealogies when there is anything remarkable about them, or when any right or property is transmitted through them. See  Genesis 11:29;  Genesis 22:23;  Genesis 25:1-4;  Genesis 35:22-26; Exodus vii 23;  Numbers 26:33;  1 Chronicles 2:4;  1 Chronicles 2:19;  1 Chronicles 2:35;  1 Chronicles 2:50, etc.

The genealogical lists of names are peculiarly liable to corruptions of the text, and there are many such in the books of Chronicles, Ezra, etc. Jerome speaks of these corruptions having risen to a fearful height in the Septuagint (Praefat. in Paraleip.). In like manner, the lists of high-priests in Josephus are so corrupt, that the names are scarcely recognizable. This must be borne in mind in dealing with the genealogies.

The Bible genealogies give an unbroken descent of the house of David from the creation to the time of Christ. The registers at Jerusalem must have supplied the same to the priestly and many other families. They also inform us of the origin of most of the nations of the earth, and carry the genealogy of the Edomitish sovereigns down to about the time of Saul. Viewed as a whole, it is a genealogical collection of surpassing interest and accuracy (Rawlinson, Herodot. volume 1, chapter 2; Burrington, General. Tables of the Old and New Testaments, London, 1836; Selden's Works, passim).