For whoever might be more deeply interested in biblical genealogies, namely in gospels. Its too long in the book, so I took just some pieces:
Family trees
...However, Herod I is said to have destroyed all the genealogies that were stored in the temple in order to cover up his lowly origin and break the genealogical pride of some Israelites, especially the high priests, who boasted genealogies, said to include a period of up to 2000 years.
Since then, only family trees have been maintained in the form of comments to the books of Paralipomenon, in which the genealogies of the Davidians occupied a prominent place. After all, the Messiah was expected from the family of David!
When studying OT family trees, it is important to keep in mind that they often differ significantly from our concept of genealogy.
An Israeli sometimes preferred schematic symmetry to listing all the descendants of individual family tree links. Many are
omitted to reach a certain number. Thus from Adam to Noah 10 generations are calculated, from Shem to Abraham also 10; Noah had 70 sons, likewise Jacob's house had 70 souls [Gn 46,27].
For the most part, genealogy must be understood as a calculation not of individuals [Gn 10:8-10], but of tribes; son can refer to the population of a certain territory, tribe or nation [Gn 10:2-22] or even a city [Gn 10:15; 25.2-4;
1Pa 2.50-55. *Son].
The expression "to beget", "to give birth to someone" must often be understood in a broader sense: "to be the originator", the forefather, the founder.
Family trees were also used to preserve stories about more important representatives of the family. What for us are the dates in the overview of history, for the Israelis were the names of the individual articles in the year.
*Genealogy of Jesus.
According to the traditional concept, in the NT we have a double genealogy of Jesus, in Mt 1:1-16 ascending from Abraham to Jesus, in L 3:33-24 a descending genealogy from Jesus, the second Adam, to
to the first Adam. Both generally agree in names from Abraham to David. But in others, the two "family trees" differ considerably. We have at Mt the Davidic line as it developed through the Solomons, at Lk is the line of Solomon's brother Nathan. This difference is evident from the following tables, compiled in ascending order...
...A more acceptable interpretation is given by Zahn in his commentary on Mt [3. 1910 edition]. He believes with Chrysostom that the title Mt 1.1 »biblos geneseós«, which Kral. they translate the »Book of *genealogy«, belongs to the entire Gospel, not just to Mt 1:2-17, and that it is not a genealogy [Greek genealogy] at all, a listing of the ancestors of a certain person, but a tólédôt [=stories, Gn 6:9; 37.2; Well 3.1; *Rod], the stories of the life of Jesus, in which the history of Israel from Abraham and
David has reached his goal. Matthew [or even Luke] is not at all concerned with proving that Jesus is from the family of David - if he wanted to prove it, he would have started with David, not Abraham - because even his greatest enemies did not even doubt Jesus was a Davidian and his public performance would otherwise be incomprehensible.
In his Gospel, Matthew wants to present the stories of Jesus in such a way that it is evident that Jesus, of the many David's descendants who existed at the time [comp. Mt 11:3] is the Messiah, i.e. that the promises given to the royal house of David and Abraham were fulfilled in him.
The so-called family tree of Matthew is actually the history of Israel in a nutshell: Abraham is the root in which Israel distinguished itself from the history of the rest
of humanity, Jesus Christ is the culmination of this history. That Mt was not concerned with the year can also be seen from the fact that many names from 1Pa 1:34; 2:1-15; 3:1-19; Rt 4:18-22; 1Pa 3:19-24 are omitted and for the period after Zerubbabel he lists names about which there is nothing in the Bible, and that he artificially narrates his calculation according to the scheme 3x14 [Mt 1:17]:
lists 14 birth names in David; in David, the history begun by Abraham culminates for him temporarily; from David to the Babylonian captivity
also lists 14 family names. The deportation of the chosen nation and the loss of Israel's political independence is the second peak of history for M, which occurred because of the sins of the rulers, some of whom [v. 7-11] they could not even become bearers of God's promise [2S 7,12-16]. But in order for Mt to reach the number 14, he had to omit between Jehoram and Hosea [= Uzziah, Azariah]
three kings: Ahaziah, Joash and Amaziah. According to Jerome, this erasure of the names of the three kings occurred because they came from the house of the wicked Jezebel.
However, this is by no means a mistake, but rather a deliberate adaptation of the 3x14 scheme. Catholic interpreters point out that the number 14 is the symbolic number of the name of David [dalet = 4, vav = 6, dalet = 4. The name David had these three consonants dvd = 4+6+4 = 14]. In the third line, however, we have only 13 names in today's Matthew's text. Zahn convincingly proves that this is a mistake of the translator of the Gospel from Aramaic to Greek, when he omitted Joachim and Jeconiah is listed as the son of Josiah, although in fact he was his grandson [sr. 2 Kings 23,30n.34-24,17; further 1Pa 3:15, where Shallum is most likely identical with Jehoahaz]. Zahn believes that Mt 1:11 originally read as follows: »Josiah then begat Joachim and his brothers during the Babylonian deportation« [sr. 2 Pa 36,6.10; 2 Kings 24:15; 25.7].
The interrupted so-called genealogy in verse 12, where Jeconias suddenly appears, is justified by the fact that a kingless period is coming, indicated four times by the Greek term metoikesia = deportation [Kral. "captivity"]. One of the deported princes became Salatiel's father [1Pa 3,16ff].
One of the deported princes became Salatiel's father [1Pa 3.16nn]. That Mt is not concerned with the family tree, but with history
according to Zahn, it can also be seen from the fact that in v. 2 and 11 there is the addition »and his brothers«. Mt thereby indicates an important turn in the history of Israel: the bearer of the blessing is already not an individual. Judas and his brothers are the founders of the "house of Israel" [Mt 10:6; 15:24], »twelve generations« [Mt 19:28].
It is the same in v. 11. Until then, the bearers of the promises given to David were individuals from the Davidic family. After the fall of the empire, the line is no longer clear. The Davidians branch into several lines, and no one knew from which branch the messianic kingdom would come to life.
It is certainly not without intention that Mt draws attention to their shameful aspects in his overview of the history of Israel [Tamar Gn 38; Raab - a heathen and a harlot Josh 2.1; James 2:25; Heb 11:31; Ruth the Moabitess Gn 19:30-38]; Bathsheba is not even named, but Mt gently draws attention to David's adultery and murder [2S 11,2-12. 25; Psalm 51]. To the Jewish ears it sounded offensive, but to the faithful readers in these facts there was a hint that Jesus Christ, who entered such history, would become the savior of all from sin, not only Jews, but also Gentiles [Mt 28:19].
Perhaps there was also a hidden apology against Jewish gossip and rumors connected with the virgin birth of Jesus.
According to Zahn, even Luke's family tree does not want to prove the Davidic origin of Jesus, but rather his connection with the beginning of human history and with the entire human race. The son of God is also the son of Adam! Jesus is one of the members of the human race [comp. expression *Son of man J 2:57]. In Jesus Christ, what God intended in Adam was accomplished. He is the second Adam. At the same time, however, he is the visible image of the invisible God [2K 4,4; Ecclesiastes 1:15; sr. John 12:45; 14.4 nn; Heb 1:3]. All of this perhaps expresses the end of the genealogy in Luke 3:38: "Who was Adam's, who was God's". Luke's genealogy, which according to some manuscripts has 77 names, is numerically evenly composed: 21 [3x7] names from Jesus to the exile, 21 [3x7] names from the exile to David, 14 names from David to Abraham, and 21 names from Abraham to God. According to Škrabal, the number 77 is said to express perfection [sr. Mt 18:22], i.e. the perfect reading of the entire human race, whose new Adam became the Savior [universality, universality of salvation].
(Adolf Novotný, Biblický slovník, p. 787, Google translation, with some tweaking)
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