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1 Thess. 5:14 "And we urge you, brothers and sisters, warn those who are idle and disruptive, encourage the disheartened, help the weak, be patient with everyone."
Recently, the Youth Group had an opportunity to help out with a VBS program hosted in Hamburg, PA. The elaborate games and rides along with the workshops and dramatic presentations took weeks of preparation, planning and hard labor. The VBS was quite an event for the small community and Zion Church, but the hard work resulted in about 400 children and parents attended the week-long event. Over 60 of those students decided to say a prayer asking Jesus into their hearts. It was a great outreach and we were very blessed to help, even if it was just a bit.
Matthew 25:34-40 34 "Then the King will say to those on his right, 'Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.' 37 "Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?' 40 "The King will reply, 'Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.
"Everyday 1.1 billion people have to wash with, bathe in, and drink more dirty water. That's the same as the population of North America and Europe. We can't live with that. Can You?" This was the question asked in a video presented to our youth to get them invested in our 30 Hour Thirst. In years past the youth had participated in the 30 Hour Famine to help feed the poor. This year we will be raising money to buy water filtration systems from Compassion International. We're coming to the realization that having access to clean water affects all components of life including food.
"No one should seek their own good, but the good of others." 1 Cor. 10:24
Recently I heard a song on the radio that the chorus went something like this, "And you can tell everybody, Go ahead and tell everybody, I'm the man, I'm the man, I'm the man."
Lydia, with her perceptive ear, recognized that the singer had sampled a phrase from the Elton John song, Your Song. The Elton John song is a song written to a beloved and declares in a dramatic moment, "And you can tell everybody, this is your song." The former song seems quite an interesting symbol of our current youth culture focused on self-centered humanism. The rise of social media and reality TV has perhaps had the unwanted consequences of turning our eyes from the love and concern of others to an unhealthy preoccupation with ourselves.
Genesis 12:1 The Lord had said to Abram, "Go from your country, your people and your father's household to the land I will show you.
2 "I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. 3 I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through your father's household to the land I will show you.
Hopefully, as you are reading this I am not in a full body cast. That means that I have survived my first time skiing with our youth. Even though I grew up in the Poconos, in the very same town as the ski resort we went to, I had never been skiing and never did I imagine that I would be leading a Youth Group on a ski retreat. It really got me thinking about all the surprises that God has brought into my life. I never thought I'd want to teach in a high school, I never wanted to live in the city, I never wanted to preach, all of those things God called me to do. The Christian life, at least the kind that I believe God wants us to live, is one filled with adventure and surprises.
There's a peace I've come to know Though my heart and flesh may fail There's an anchor for my soul I can say "It is well"
Jesus has overcome And the grave is overwhelmed The victory is won He is risen from the dead
[Chorus:] And I will rise when He calls my name No more sorrow, no more pain I will rise on eagles' wings Before my God fall on my knees And rise I will rise
-Exert from I Will Rise by Chris Tomlin
Recently the youth came together for a night of testimonies through the medium of worship. It was great to hear many of the students and leaders share about how God has used songs to impact their lives. Students and leaders would play a clip from the song and then speak of why it was meaningful to them. Our hope was that students could see how God was speaking the Gospel out to the world using their testimonies. Each of us has a story and our life story should be one that directs people towards God.
1 Oh, the joys of those who do not follow the advice of the wicked or stand around with sinners, or join in with mockers. 2 But they delight in the law of the LORD, meditating on it day and night. 3 They are like trees planted along the riverbank, bearing fruit each season. Their leaves never wither, and they prosper in all they do. Psalm 1:1
They say that technology is making us dumber and giving us a shorter attention span. If that is true then this might explain why Bible reading is down in our culture. The thought of sitting there and reading anything longer than a paragraph or status update can seem more dreadful than a dental visit. Yet, we all know how important and vital to the life of a Christian Scripture reading is.
"Come to me, all you who are weary and burdened, and I will give you rest." Matthew 11:28
At various moments in your life, some verses jump off the page and come to life for you more than others. This verse was the theme verse for the JUNE project this year. A group of 12 students and 4 leaders travelled to Hamburg, PA for a week of ministry and fun alongside other youth groups from New Jersey. One would think that a missions trip was anything but restful, but I was personally encouraged and refreshed by the students and leaders on this trip.
"Through the praise of children and infants you have established a stronghold against your enemies,to silence the foe and the avenger." Psalm 8:2 NIV
"You have taught children and infants to tell of your strength, silencing your enemies and all who oppose you." Psalm 8:2 NLT
"You have made sure that children and infants praise you. You have done it because of your enemies. You have done it to put a stop to their talk." Psalm 8:2 NIRV
Isn't it great when God shows up to silence the enemy? In continuing with the spirit of the God hunt sightings, I wanted to share with you something that blessed me during a chapel recently. I had just wrapped up looking at psalm 8 with the 6-8 grade chapel group. We had taken time to ponder, as David had, the majesty and mercy of our great, fearful and holy God. We ended chapel by worshiping God through song. As I dismissed the 6-8 group, I decided to get some music ready to play for the following group of 3-5 graders.
11 The angel of the Lord came and sat down under the oak in Ophrah that belonged to Joash the Abiezrite, where his son Gideon was threshing wheat in a winepress to keep it from the Midianites. 12 When the angel of the Lord appeared to Gideon, he said, "The Lord is with you, mighty warrior." Judges 6:11-12
As we journey through the 50 day adventure one of the themes from the second week was, "going on a God hunt." The emphasis was placed on the fact that God is moving and working around us, displaying His grace and love to us, we simply need to make ourselves aware or be on the lookout for those moments. God hunt sightings are supposed to be moments where we are reminded of God's grace to us. This idea was drawn out from a passage in 1 Samuel where King Saul is placed in a vulnerable position for David to take advantage.
"25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy, cleansing her by the washing with water through the word, 27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless." Ephesians 5:25-27
When I ask people the question, "what is marriage?" certain words like, love, joy, comfort and completeness are usually the response. Yet I've come to realize that those words are nice and all but really the words that should also crop up are work, sacrifice and humility. And it's no surprise to me because the very Author of Love is God and of the many ways He's demonstrated His love for us the most demonstrative was the sacrifice of His only Son.
13 Suddenly a great company of the heavenly hostappeared with the angel, praising God and saying, 14 "Glory to God in the highest heaven,and on earth peace to those on whom his favor rests."- Luke 2:13-14
This earth could use a little peace, could it not? There are fearful and discouraging things all around us. We see people being taken advantage of and abused, nations rising up against each other, families crumbling. This has been the pattern for humanity as far back as Adam blaming Eve for his sin and one of their sons murdering the other.
So when the angels descended on the shepherds with news of Jesus' birth it's no surprise that they brought a message of hope, life and peace for humanity. They declared that peace among men or on earth could start to flourish once more because Jesus would be the one to begin the restoration. Those of us that are believers in Christ can rest assured that in Jesus we can find peace. And as followers of Jesus we are to pattern our lives after Jesus and seek to be peacemakers on this earth. As Jesus revealed, "blessed are the peacemakers for they will be called children of God." God is calling us to join in His work of bringing peace to this world.
"Then if my people who are called by my name will humble themselves and pray and seek my face and turn from their wicked ways, I will hear from heaven and will forgive their sins and restore their land." - 2 Chronicles 7:14
The times that we live in are filled with many uncertainties. Students wonder about their futures and "what if" there are no jobs available for when they graduate. We hear about global conflicts, turmoil and financial meltdowns and wonder "what if" we are headed towards another world war. We ask, "what if" concerning our families, careers and health. It seems as though people have been wondering, "what if" since the beginning of time. When we read the Bible we a given reassurances over and over again through the stories of men, women and nations that were rescued from their trials and tribulations by God. In our "what ifs" we have a God who is great in might, mercy and power.
Psalm 121
I lift up my eyes to the mountains— where does my help come from? 2 My help comes from the Lord, the Maker of heaven and earth. 3 He will not let your foot slip— he who watches over you will not slumber; 4 indeed, he who watches over Israel will neither slumber nor sleep. 5 The Lord watches over you— the Lord is your shade at your right hand; 6 the sun will not harm you by day, nor the moon by night. 7 The Lord will keep you from all harm— he will watch over your life; 8 the Lord will watch over your coming and going both now and forevermore.
I read somewhere that about 90% of the things we worry about never actually occur. That means that most of us spend (or waste) our time worrying about things that never come to pass. I found this to be the case in my life last week as Lydia and I prepared to make our big move. And of all the things that I worried about like, "Will the cat be ok?" or "Will we be able to effectively reach the students in Brick?" or "Will we find a good pizza place?" the one that stressed me out the most was, "Will we be able to fit all of our things in the moving truck?"


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Bass Lake Vacation Home Rentals with Parking Included(28)
28 Results
Recent Bass Lake Reviews
Pleasant Stay
The first evening we were here, our hosts took us out on their boat to enjoy the stars. We had wonderful meals, walked along the beautiful creek down the road, fished, painted, played cards, and did some math. Got through one though sand piece puzzle and started another. We had a sing-along one evening. A lovely week.

subset: commoncrawl


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Genealogy of Jesus
|Part of a series on
The genealogy of Jesus is described in two passages of the New Testament: in the Gospel of Luke and the Gospel of Matthew. Matthew's genealogy commences with Abraham and then from King David and his son Solomon through the legal line of the kings via Jeconiah to Joseph. Luke gives a different genealogy, going back to Adam, through Nathan, a minor son of David, and again to Joseph.
Both gospels state that Jesus was fathered, not by Joseph, but by God, being born to Mary through a virgin birth. At the same time they claim a direct descent from David, and thus a legal inheritance of the throne. The lists are identical between Abraham and David, but differ radically from that point onward. Traditional Christian scholars have put forward various theories that seek to explain why the lineages are so different, such as that Matthew's account follows the lineage of Joseph, while Luke's follows the lineage of Mary.
Many Biblical scholars see these genealogies as inventions, conforming to Jewish literary convention.[1][2]
- 1 Matthew's genealogy
- 2 Luke's genealogy
- 3 Explanations for divergence
- 4 New Testament Apocrypha
- 5 Zerubbabel son of Shealtiel
- 6 Fulfillment of prophecy
- 7 Desposyni
- 8 Women mentioned
- 9 Mary's kinship with Elizabeth
- 10 Virgin birth
- 11 Islam
- 12 See also
- 13 Notes
- 14 External links
Matthew's genealogy[edit]
Matthew 1:1–17 begins the Gospel, "A record of the origin of Jesus Christ, the son of David, the son of Abraham: Abraham begot Isaac…" and continues on until …and Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ. Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ."
Matthew emphasizes, right from the beginning, Jesus' title Christ—the Greek rendering of the Hebrew title Messiah—meaning anointed, in the sense of an anointed king. Jesus is presented first and foremost as the long-awaited Messiah, who was expected to be a descendant and heir of King David, so the genealogy serves the essential purpose of demonstrating this line of descent. Thus, Matthew begins by calling Jesus son of David, indicating his royal origin, and also son of Abraham, indicating that he was a Jew; both are stock phrases, in which son means descendant, calling to mind the promises God made to David and to Abraham.[3]
Matthew's introductory title (βίβλος γενέσεως, book of generations) has been interpreted in various ways, but most likely is simply a title for the genealogy that follows, echoing the Septuagint use of the same phrase for genealogies.[3]
Matthew's genealogy is considerably more complex than Luke's. It is overtly schematic, organized into three tesseradecads (sets of fourteen), each of a distinct character:
- The first is rich in annotations, including four mothers and mentioning the brothers of Judah and the brother Zerah of Perez.
- The second spans the Davidic royal line, but omits several generations, ending with "Jeconiah and his brothers at the time of the exile to Babylon."
- The last, which appears to span only thirteen generations, connects Joseph to Zerubbabel through a series of otherwise unknown names, remarkably few for such a long period.
The total of 42 generations is achieved only by omitting several names, so the choice of three sets of fourteen seems deliberate. Various explanations have been suggested: fourteen is twice seven, symbolizing perfection and covenant, and is also the gematria (numerical value) of the name David.[3]
The rendering into Greek of Hebrew names in this genealogy is mostly in accord with the Septuagint, but there are a few peculiarities. The form Asaph seems to identify King Asa with the psalmist Asaph. Likewise, some see the form Amos for King Amon as suggesting the prophet Amos, though the Septuagint does have this form. Both may simply be assimilations to more familiar names. More interesting, though, are the unique forms Boes (Boaz, LXX Boos) and Rachab (Rahab, LXX Raab).[4]
|Old Testament[5]
Three consecutive kings of Judah are omitted from the genealogy: Ahaziah, Jehoash, and Amaziah. Not only were these three kings especially wicked, violently destroyed by the will of God, they were the cursed line of Ahab through his daughter Athaliah to the third and fourth generation.[6] Thus Matthew probably felt justified in omitting them, with an eye toward forming his second set of fourteen.[7]
Another omitted king is Jehoiakim, the father of Jeconiah, also known as Jehoiachin. In Greek the names are even more similar, both being sometimes called Joachim. When Matthew says, "Josiah begot Jeconiah and his brothers at the time of the exile," he appears to conflate the two, because Jehoiakim, not Jeconiah, had brothers, but the exile was in the time of Jeconiah. While some see this as a mistake, others argue that the omission was once again deliberate, ensuring that the kings after David spanned exactly fourteen generations.[7]
The final group seems to contain only thirteen generations. If Josiah's son was intended as Jehoiakim, then Jeconiah could be counted separately after the exile.[3] Another possibility is that Mary is counted as a generation, proceeding laterally by her marriage to Joseph. Though such a reckoning is otherwise unknown, it may have seemed necessary in light of the virgin birth.[8] Some have even proposed that Matthew's original text had one Joseph as the father of Mary, who then married another man of the same name.[9]
If only thirteen generations span the time from Jeconiah, born about 616 BC, to Jesus, born about 4 BC, as Matthew says, the average generation would be nearly fifty years — rather unlikely. However in the Old Testament there are even wider gaps between generations.[10] The lack here of papponymic naming patterns - names given from grandparents - which were common throughout this period, may indicate that Matthew has telescoped this segment by collapsing such repetitions.[11]
Luke's genealogy[edit]
Luke places his genealogy at the beginning of the public life of Jesus (Luke 3:23-38). Luke's account ascends from Joseph to Adam or and to God.[12] Luke 3:23–38,[13] after telling of the baptism of Jesus and the commencement of his ministry, states, "He was the son, as was supposed, of Joseph, [the son of] Eli…" and continues on until "Adam, which was of God." The Greek text of Luke's Gospel does not use the word "son" in the genealogy after "being as was supposed the son of Joseph" and continues "of Heli... of Matthat... of Levi" and so on.[14]
This genealogy descends from the Davidic line through Nathan, who is an otherwise little-known son of David, mentioned briefly in the Old Testament.[15]
In the ancestry of David, Luke agrees completely with the Old Testament. Cainan is included between Shelah and Arphaxad, following the Septuagint text (though omitted in the Masoretic text followed by most modern Bibles).
Augustine[16] notes that the count of generations in the Book of Luke is 76, a number symbolizing the forgiveness of all sins.[17] This count also agrees with the seventy generations from Enoch[18] set forth in the Book of Enoch, which Luke probably knew.[19] Though Luke never counts the generations as Matthew does, it appears that he too follows the hebdomadic principle of working in sevens. However, Irenaeus, one of the earliest witnesses, counts only 72 generations from Adam.[20]
The reading "son of Aminadab, son of Aram," from the Old Testament is well attested. The Nestle-Aland critical edition, considered the best authority by most modern scholars, accepts the variant "son of Aminadab, son of Admin, son of Arni,"[21] counting the 76 generations from Adam rather than God.[22]
Luke's qualification "as was supposed" (ἐνομίζετο) avoids stating that Jesus was actually a son of Joseph, since his virgin birth is affirmed in the same gospel. From as early as John of Damascus, the view of "as was supposed of Joseph" regards Luke as calling Jesus a son of Eli—meaning that Heli (Ἠλί, Heli), the maternal grandfather of Jesus, with Luke tracing the ancestry of Jesus through Mary.[23] Therefore per Adam Clarke (1817), John Wesley, John Kitto and others the expression "Joseph, [ ] of Heli", without the word "son" being present in the Greek, indicates that "Joseph, of Heli" is to be read "Joseph, [son-in-law] of Heli". There are, however, other interpretations of how this qualification relates to the rest of the genealogy. Some[24] see the remainder as the true genealogy of Joseph, despite the different genealogy given in Matthew.
Explanations for divergence[edit]
The two Biblical genealogies disagree not only on the name of Joseph's father, but on the entire lineage back to David. This contradiction has been used to criticize the accuracy of the Christian gospel accounts since ancient times,[25] and several early Christian authors responded to these criticisms. Augustine, for example, attempted on several occasions to refute every purported inconsistency in the genealogies, not only because the Manichaeans in his day were using these inconsistencies as fodder for attacking Christianity,[26] but also because he himself had seen them in his youth as cause for doubting the veracity of the Gospels.[27] The explanation given by Augustine is that Joseph had a biological father and an adoptive father, and that one of the gospels traces the genealogy through the adoptive father in order to draw parallels between Joseph and Jesus (both having an adoptive father) and as a metaphor for God's relationship with humankind, in the sense that God "adopted" human beings as his children.[28]
One common explanation for the divergence is that Matthew is recording the actual genealogy of Jesus through Joseph, according to Jewish custom, whereas Luke, writing for a Gentile audience, gives the legal genealogy[29] or that it is Luke and not Matthew who gives the true genealogy.
According to Eusebius of Caesarea who affirmed the interpretation of Africanus, Luke's genealogy is of Joseph (not of Mary), who was the natural son of Jacob, though legally of Eli who was the uterine brother of Jacob.
Levirate Marriage[edit]
The earliest tradition that explains the divergence of Joseph's lineages involves the law of levirate marriage. A woman whose husband died without issue was bound by law to be married to her husband's brother, and the first-born son of such a so-called levirate marriage was reckoned and registered as the son of the deceased brother (Deuteronomy 25:5 sqq.).[30] Sextus Julius Africanus, in his 3rd-century Epistle to Aristides, reports a tradition that Joseph was born from just such a levirate marriage. According to this, Joseph's natural father was Jacob son of Matthan, as given in Matthew, while his legal father was Eli son of Melchi (sic), as given in Luke.[31][32]
It has been questioned, however, whether levirate marriages actually occurred among uterine brothers[33] — they are expressly excluded in the Halakhah Beth Hillel but permitted by Shammai.[34] According to Anthony Maas, the question proposed to Jesus by the Sadducees in the Synoptic Gospels[35] regarding a woman with seven husbands suggests that this law was observed down to the time of Christ.[30]
Maternal ancestry in Luke[edit]
A more straightforward and the most common explanation is that Luke's genealogy is of Mary, with Eli being her father, while Matthew's describes the genealogy of Joseph.[36] This view was advanced as early as John of Damascus (d.749).
Luke's text says that Jesus was "a son, as was supposed, of Joseph, of Eli".[37] The qualification has traditionally been understood as acknowledgment of the virgin birth, but some instead see a parenthetical expression: "a son (as was supposed of Joseph) of Eli."[38] In this interpretation, Jesus is called a son of Eli because Eli was his maternal grandfather, his nearest male ancestor.[36] A variation on this idea is to explain "Joseph son of Eli" as meaning a son-in-law,[39] perhaps even an adoptive heir to Eli through his only daughter Mary.[40] An example of the Old Testament use of such an expression is Jair, who is called "Jair son of Manasseh"[41] but was actually son of Manasseh's granddaughter.[42] In any case, the argument goes, it is natural for the evangelist, acknowledging the unique case of the virgin birth, to give the maternal genealogy of Jesus, while expressing it a bit awkwardly in the traditional patrilinear style.
According to this theory, the reason Mary is not implicitly mentioned by name is because the ancient Hebrews never permitted the name of a woman to enter the genealogical tables, but inserted her husband as the son of him who was, in reality, but his father-in-law.[43]
Lightfoot[39] sees confirmation in an obscure passage of the Talmud,[44] which, as he reads it, refers to "Mary daughter of Eli"; however, both the identity of this Mary and the reading are doubtful.[45] Patristic tradition, on the contrary, consistently identifies Mary's father as Joachim. It has been suggested that Eli is short for Eliakim,[36] which in the Old Testament is an alternate name of Jehoiakim,[46] for whom Joachim is named.
The theory neatly accounts for the genealogical divergence. It is consistent with the early tradition ascribing a Davidic ancestry to Mary. It is also consistent with Luke's intimate acquaintance with Mary, in contrast to Matthew's focus on Joseph's perspective. On the other hand, there is no explicit indication whatsoever, either in the Gospel or in any early tradition, that the genealogy is Mary's.
After John of Damascus the claim that Luke gives Mary's genealogy is mentioned in a single extant Western medieval text,[when?] in which pseudo-Hilary cites it as an opinion held by many, though not himself.[47] This claim was revived by Annius of Viterbo in 1498[48] and quickly grew in popularity.
Modern scholars discount this approach: Raymond E. Brown called it a "pious deduction"; and Joachim Gnilka "the desperation of embarrassment".[49]
Maternal ancestry in Matthew[edit]
A minority view holds that while Luke gives the genealogy of Joseph, Matthew gives the genealogy of Mary. A few ancient authorities seem to offer this interpretation.[50] Although the Greek text as it stands is plainly against it, it has been proposed that in the original text Matthew had one Joseph as Mary's father and another as her husband. This neatly explains not only why Matthew's genealogy differs from Luke's, but also why Matthew counts fourteen generations rather than thirteen. Blair sees the various extant versions as the predictable result of copyists repeatedly attempting to correct an apparent mistake.[9] Others argue that here the Aramaic original of Matthew used the word gowra (which could mean father), which, in the absence of vowel markings, was read by the Greek translator as gura (husband).[51] In any case, an early understanding that Matthew traced Mary's genealogy would explain why the contradiction between Matthew and Luke apparently escaped notice until the 3rd century.
A Jewish tradition relating Mary to Luke's genealogy is recorded in the Doctrina Jacobi (written in 634), in which a Tiberian rabbi mocks the Christian veneration of Mary by recounting her genealogy according to the tradition of the Jews of Tiberias.[52] A century later, John of Damascus and others report the same information, only inserting an extra generation, Barpanther (Aramaic for son of Panther, thus indicating a misunderstood Aramaic source).[53] A certain prince Andronicus later found the same polemic in a book belonging to a rabbi named Elijah:[54]
Why do Christians extol Mary so highly, calling her nobler than the Cherubim, incomparably greater than the Seraphim, raised above the heavens, purer than the very rays of the sun? For she was a woman, of the race of David, born to Anne her mother and Joachim her father, who was son of Panther. Panther and Melchi were brothers, sons of Levi, of the stock of Nathan, whose father was David of the tribe of Judah.[55]
Lukan version of Levirate marriage theory[edit]
Although most accounts ascribing the Luke genealogy to Mary's line do not include a levirate marriage this is added by the above sources. Each of these texts then goes on to describe, just as in Julius Africanus (but omitting the name of Estha), how Melchi was related to Joseph through a levirate marriage.
|Many Generations
|Many Generations
Bede assumed that Julius Africanus was mistaken and corrected Melchi to Matthat.[56] Since papponymics were common in this period,[57] however, it would not be surprising if Matthat were also named Melchi after his grandfather.
Controversy has surrounded the name Panther, mentioned above, because of a charge that Jesus' father was a soldier named Pantera. Celsus mentions this in his writing, The True Word, where he is quoted by Origen in Book 1: 32. "But let us now return to where the Jew is introduced, speaking of the mother of Jesus, and saying that "when she was pregnant she was turned out of doors by the carpenter to whom she had been betrothed, as having been guilty of adultery, and that she bore a child to a certain soldier named Panthera."[58][59] Epiphanius, in refutation of Celsus, writes that Joseph and Cleopas were sons of "Jacob, surnamed Panther."[60] Two Talmudic-era texts referring to Jesus as the son of Pantera (Pandera) are Tosefta Hullin 2:22f: "Jacob ... came to heal him in the name of Jesus son of Pantera" and Qohelet Rabbah 1:8(3): "Jacob ... came to heal him in the name of Jesus son of Pandera" and some editions of the Jerusalem Talmud also specifically name Jesus as the son of Pandera:[61] Jerusalem Abodah Zarah 2:2/7: "someone ... whispered to him in the name of Jesus son of Pandera"; Jerusalem Shabboth 14:4/8: "someone ... whispered to him in the name of Jesus son of Pandera"; Jerusalem Abodah Zarah 2:2/12: "Jacob ... came to heal him. He said to him: we will speak to you in the name of Jesus son of Pandera"; Jerusalem Shabboth 14:4/13: "Jacob ... came in the name of Jesus Pandera to heal him". Because some editions of the Jerusalem Talmud do not contain the name Jesus in these passages the association is disputed.
Legal inheritance[edit]
One of the traditional explanations is that Matthew traces not a genealogy in the modern biological sense, but a record of legal inheritance showing the succession of Jesus in the royal line.
According to this theory, Matthew's immediate goal is therefore not David, but Jeconiah, and in his final group of fourteen, he may freely jump to a maternal grandfather, skip generations, or perhaps even follow an adoptive lineage in order to get there.[62] Attempts have been made to reconstruct Matthew's route, from the seminal work of Lord Hervey[63] to Masson's recent work,[64] but all are necessarily highly speculative.
As a starting point, one of Joseph's two fathers could be by simple adoption, as Augustine suggests, or more likely the special adoption by a father-in-law with no sons, or could be a maternal grandfather.[65] On the other hand, the resemblance between Matthan and Matthat suggests they are the same man (in which case Jacob and Eli are either identical or full brothers involved in a levirate marriage), and Matthew's departure from Luke at that point can only be to follow legal line of inheritance, perhaps through a maternal grandfather. Such reasoning could further explain what has happened with Zerubbabel and Shealtiel.[63]
Literary invention[edit]
A common explanation in modern scholarship for the inconsistency of the two genealogies is that at least one or both are invented. Of the two, Matthew is argued to be the more suspect. Gundry regards the series of unknown names connecting Joseph's grandfather to Zerubbabel as an outright fabrication, produced by collecting and then modifying various names from 1 Chronicles.[66]
Sivertsen, while accepting that Matthew's version may derive from temple records, sees Luke's as artificially pieced together out of oral traditions. The pre-exilic series Levi, Simeon, Judah, Joseph consists of the names of tribal patriarchs, far more common after the exile than before, while the name Mattathias and its variants begin at least three suspiciously similar segments.[57] Kuhn likewise suggests that the two series Jesus–Mattathias (77–63) and Jesus–Mattatha (49–37) are duplicates.[67]
New Testament Apocrypha[edit]
The apocryphal Protevangelium of James (probably of the 2nd century) tells of the miraculous birth of Mary to her parents, Joachim and Anne. It further relates that Joseph, before his marriage to Mary, was an elderly widower with children of his own. Joachim and Anne are named in a number of other early sources[68] as Mary's parents, but this apocryphal text, which was later condemned, was so widely influential that it is not clear whether the names rest on any other independent tradition.
Zerubbabel son of Shealtiel[edit]
The genealogies in Luke and Matthew appear to briefly converge at Zerubbabel son of Shealtiel, though they differ both above Shealtiel and below Zerubbabel. This is also the point where Matthew departs from the Old Testament record.
In the Old Testament, Zerubbabel was a hero who led the Jews back from Babylon about 520 BC, governed Judah, and rebuilt the temple. Several times he is called a son of Shealtiel.[69] He appears once in the genealogies in the Book of Chronicles,[70] where his descendants are traced for several generations, but the passage has a number of difficulties.[71] While the Septuagint text here gives his father as Shealtiel, the Masoretic text instead substitutes Shealtiel's brother Pedaiah—both sons of King Jeconiah, according to the passage. Some, accepting the Masoretic reading, suppose that Pedaiah begot a son for Shealtiel through a levirate marriage, but most scholars now accept the Septuagint reading as original, in agreement with Matthew and all other accounts.[72]
The appearance of Zerubbabel and Shealtiel in Luke may be no more than a coincidence of names (Zerubbabel, at least, is a very common Babylonian name[73]). Shealtiel is given a completely different ancestry, and Zerubbabel a different son. Furthermore, interpolation between known dates would put the birth of Luke's Shealtiel at the very time when the celebrated Zerubbabel led the Jews back from Babylon. Thus, it is likely that Luke's Shealtiel and Zerubbabel were distinct from, and perhaps even named after, Matthew's.[36]
If they are the same, as many insist, then the question arises of how Shealtiel, like Joseph, could have two fathers. Yet another complex levirate marriage has often been invoked.[36] Bauckham, however, argues for the authenticity of Luke alone. In this view, the genealogy in Chronicles is a late addition grafting Zerubbabel onto the lineage of his predecessors, and Matthew has simply followed the royal succession. In fact, Bauckham says, Zerubbabel's legitimacy hinged on descending from David through Nathan rather than through the prophetically cursed ruling line.[19]
The name Rhesa, given in Luke as the son of Zerubbabel, is usually seen as the Aramaic word rēʾšāʾ, meaning head or prince. It might well befit a son of Zerubbabel, but some see the name as a misplaced title of Zerubbabel himself.[19] If so, the next generation in Luke, Joanan, might be Hananiah in Chronicles. Subsequent names in Luke, as well as Matthew's next name Abiud, cannot be identified in Chronicles on more than a speculative basis.
Fulfillment of prophecy[edit]
By the time of Jesus, it was already commonly understood that several prophecies in the Old Testament promised a Messiah descended from King David.[74][75] Thus, in tracing the Davidic ancestry of Jesus, the Gospels aim to show that these messianic prophecies are fulfilled in him.
The prophecy of Nathan[76]—understood as foretelling a son of God who would inherit the throne of his ancestor David and reign forever—is quoted in Hebrews[77] and strongly alluded to in Luke's account of the Annunciation.[78] Likewise, the Psalms[79] record God's promise to establish the seed of David on his throne forever, while Isaiah[80] and Jeremiah[81] speak of the coming reign of a righteous king of the house of David.
David's ancestors are also understood as progenitors of the Messiah in several prophecies.[74] Isaiah's description of the branch or root of Jesse[82] is cited twice by Paul as a promise of the Christ.[83]
More controversial are the prophecies on the Messiah's relation, or lack thereof, to certain of David's descendants:
- God promised to establish the throne of King Solomon over Israel forever,[84] but the promise was contingent upon obeying God's commandments.[85] Solomon's failure to do so is explicitly cited as a reason for the subsequent division of his kingdom.[86]
- Against King Jehoiakim, Jeremiah prophesied, "He shall have no one to sit on the throne of David,"[87] and against his son King Jeconiah, "Write this man childless, a man who will not prosper in his days; for no man of his seed will prosper, sitting on the throne of David or ruling again in Judah."[88] Some see this prophecy as permanently disqualifying Jeconiah from the ancestry of the Messiah (though not necessarily of Joseph).[89] More likely, the curse was limited to Jeconiah's lifetime, and even then, rabbinical tradition has it that Jeconiah repented in exile and the curse was lifted.[90]
- To Zerubbabel, God declares through Haggai, "I will make you like my signet ring," in clear reversal of the prophecy against his grandfather Jeconiah, "though you were a signet ring on my right hand, yet I would pull you off."[91] Zerubbabel ruled as governor, though not as king, and has been regarded by many as a suitable and likely progenitor of the Messiah.
The promise to Solomon, if applicable, argues against Luke, while Jeconiah's curse, if applicable, argues against Matthew. Yet evidently neither evangelist found his respective genealogy incompatible with these prophecies.
Matthew also presents the virgin birth of Jesus as fulfillment of Isaiah 7:14, which he quotes.[92]
Desposyni (Greek δεσπόσυνοι, desposynoi, "those of the master") is a term used uniquely by Sextus Julius Africanus[31] to refer to the relatives of Jesus. The Gospels mention four brothers of Jesus—James, Joses, Simon, and Jude[93]—along with sisters, named by Epiphanius[94] as Mary and Salome. These and their descendants were prominent in the early Church down to the 2nd century.[95] Muslim authors extend family members to the 7th century.
Since ancient times, it has been debated precisely how these siblings were related to Jesus, or rather to Joseph and Mary, with her perpetual virginity at issue. There are three principal views on who these siblings were, named for their respective proponents:[95]
- The Helvidian view—subsequent children of Joseph and Mary.
- The Epiphanian view—children of Joseph by a previous marriage.
- The Hieronymian view—first cousins of Jesus, and that Joseph was himself a virgin.[96]
There is no suggestion in ancient sources that Jesus himself had any physical children, but the theory that a bloodline of Jesus, through Mary Magdalene, survived down through the ages has been popularized in recent decades, most notably in the[97] book The Holy Blood and the Holy Grail.
Women mentioned[edit]
Matthew inserts four women into the long list of men. The women are included early in the genealogy—Tamar, Rahab, Ruth, and "the wife of Uriah" (i.e., Bathsheba). Why Matthew chose to include these particular women, while passing over others such as the matriarchs Sarah, Rebecca, and Leah, has been much discussed.
There may be a common thread among these four women, to which Matthew wishes to draw attention. He sees God working through Tamar's seduction of her father-in-law, through the collusion of Rahab the harlot with Joshua's spies, through Ruth the Moabite's unexpected marriage with Boaz, and through David and Bathsheba's adultery.[98]
Some[who?] have suggested their possible Gentile origins. Rahab was a prostitute in Canaan, Bathsheba, was married to a Hittite; Ruth resided in Moab, and Tamar had a name of Hebrew origin. The women's nationalities are not necessarily mentioned. The suggestion is that Matthew may be preparing the reader for the inclusion of the Gentiles in Christ's mission. Others point out an apparent element of sinfulness: Rahab was a prostitute, Tamar posed as a prostitute to seduce Judah, Bathsheba was an adulteress, and Ruth is sometimes seen as seducing Boaz—thus Matthew emphasizes God's grace in response to sin. Still others[who?] point out their unusual, even scandalous, unions—preparing the reader for what will be said about Mary. None of these explanations, however, adequately befits all four women.[99]
Nolland suggests simply that these were all the known women attached to David's genealogy in the Book of Ruth.[3]
The conclusion of the genealogy proper is also unusual: having traced the ancestry of Joseph, Matthew identifies him not as the father of Jesus, but as the husband of Mary. The Greek text is explicit in making Jesus born to Mary, rather than to Joseph. This careful wording is to affirm the virgin birth, which Matthew proceeds to discuss, stating that Jesus was begotten not by Joseph but by God.
Mary's kinship with Elizabeth[edit]
Luke states that Elizabeth, the mother of John the Baptist, was a "relative" (Greek syggenēs, συγγενής) of Mary, and that Elizabeth was descended from Aaron, of the tribe of Levi.[100] Whether she was an aunt, a cousin, or a more distant relation cannot be determined from the word. Some, such as Gregory Nazianzen, have inferred from this that Mary herself was also a Levite descended from Aaron, and thus kingly and priestly lineages were united in Jesus.[101] Others, such as Thomas Aquinas, have argued that the relationship was on the maternal side; that Mary's father was from Judah, Mary's mother from Levi.[102] Modern scholars like Raymond Brown (1973) and Géza Vermes (2005) suggest that the relationship between Mary and Elizabeth is simply an invention of Luke.[103]
Virgin birth[edit]
These two Gospels declare that Jesus was begotten not by Joseph, but by the power of the Holy Spirit while Mary was still a virgin, in fulfillment of prophecy. Thus, in mainstream Christianity, Jesus is regarded as being literally the "only begotten son" of God, while Joseph is regarded as his adoptive father.
Matthew immediately follows the genealogy of Jesus with: "This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit".[104]
Likewise, Luke tells of the Annunciation: "How will this be," Mary asked the angel, "since I am a virgin?" The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God."[105]
The question then arises, why do both gospels seem to trace the genealogy of Jesus through Joseph, when they deny that he is his biological father? Augustine considers it a sufficient answer that Joseph was the father of Jesus by adoption, his legal father, through whom he could rightfully claim descent from David.[106]
Tertullian, on the other hand, argues that Jesus must have descended from David by blood through his mother Mary.[107] He sees Biblical support in Paul's statement that Jesus was "born of a descendant of David according to the flesh".[108] Affirmations of Mary's Davidic ancestry are found early and often,.[109]
The Ebionites, a sect who denied the virgin birth, used a gospel which, according to Epiphanius, was a recension of Matthew that omitted the genealogy and infancy narrative.[110]
The Qur'an upholds the virgin birth of Jesus (ʻĪsā)[111] and thus considers his genealogy only through Mary (Maryam), without mentioning Joseph.
Mary is very highly regarded in the Qur'an, the nineteenth sura being named for her. She is called a daughter of ʻImrān,[112] whose family is the subject of the third sura. The same Mary (Maryam) is also called a sister of Aaron (Hārūn) in one place,[113] and although this is often seen as an anachronistic conflation with the Old Testament Miriam (having the same name), who was sister to Aaron (Hārūn) and daughter to Amram (ʻImrān), the phrase is probably not to be understood literally.[114]
According to Muslim Scholar Sheikh Ibn Al-Feasy Al-Hanbali, Quran used "Sister of Aaron" and "Daughter of Amram" for several reasons. One of those is the "relative calling" or "laqb" that always used by Arabic Literature. Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani, for instance, is prevalently called "Ibn Hanbal" instead of "Ibn Mohammad". Or, Muhammad bin Idris asy-Syafi`i is always called "Imam Al-Shafi'i" instead of "Imam Idris" or "Imam Muhammad". This is how the Arabs refer to famous persons in their daily life. The same applies here; Sister of Aaron refers to "daughter of Aaron's siblings'", and daughter of Amram refers to "direct lineage of Amram" (Amram's descendents). This means that Mary was from the line of Amram, but not of Aaron's generation.
See also[edit]
- Genealogies of Genesis
- Tree of Jesse — Christ's ancestry in art
- Timeline of the Bible
- Jesus bloodline
- ^ Marcus J. Borg, John Dominic Crossan, The First Christmas (HarperCollins, 2009) page 95.
- ^ R. T. France, The Gospel According to Matthew: An Introduction and Commentary (Eerdmans, 1985) page 71.
- ^ a b c d e John Nolland (2005), The Gospel of Matthew: a commentary on the Greek text, Grand Rapids: W. B. Eerdmans, pp. 65–87, ISBN 978-0-8028-2389-2.
- ^ Richard Bauckham (1995), "Tamar's Ancestry and Rahab's Marriage: Two Problems in the Matthean Genealogy", Novum Testamentum 37 (4): 313–329, doi:10.1163/1568536952663168.
- ^ 1 Chronicles 3:4–19 (LXX).
- ^ 1 Kings 21:21–29; cf. Exodus 20:5, Deuteronomy 29:20.
- ^ a b John Nolland (1997), "Jechoniah and His Brothers", Bulletin for Biblical Research 7: 169–178.
- ^ Joel B. Green, Scot McKnight, & I. Howard Marshall, ed. (1992), Dictionary of Jesus and the Gospels: A Compendium of Contemporary Biblical Scholarship, InterVarsity Press, pp. 254–258, ISBN 0-8308-1777-8.
- ^ a b Harold A. Blair (1964), "Matthew 1,16 and the Matthaean Genealogy", Studia Evangelica 2: 149–154.
- ^ For example, Ezra's, Ezra 7:1–5 (cf. 1 Chronicles 6:3–14).
- ^ William F. Albright & C. S. Mann (1971), Matthew: A New Translation with Introduction and Commentary, The Anchor Bible 26, New York: Doubleday & Company, ISBN 978-0-385-08658-5.
- ^ Maas, Anthony. "Genealogy of Christ." The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909. 9 Oct. 2013
- ^ Luke 3:23–38
- ^ e.g. τοῦ Ἐνὼς τοῦ Σὴθ τοῦ Ἀδὰμ τοῦ θεοῦ
- ^ 1 Chronicles 3:5; but also see Zechariah 12:12.
- ^ Augustine of Hippo (c. 400), De consensu evangelistarum (On the Harmony of the Gospels), pp. 2.4.12–13.
- ^ Matthew 18:21–22; cf. Genesis 4:24.
- ^ 1 Enoch 10:11–12.
- ^ a b c Richard Bauckham (2004), Jude and the Relatives of Jesus in the Early Church, London: T & T Clark International, pp. 315–373, ISBN 978-0-567-08297-8.
- ^ Irenaeus, Adversus haereses ("Against Heresies"), p. 3.22.3.
- ^ Wieland Willker (2009), A Textual Commentary on the Greek Gospels, vol. 3: Luke (6th ed.), p. TVU 39, retrieved 2009-03-25. Willker details the textual evidence underlying the NA27 reading.
- ^ "Faced with a bewildering variety of readings, the Committee adopted what seems to be the least unsatisfactory form of text, a reading that was current in the Alexandrian church at an early period," explains Bruce Manning Metzger (1971), A textual commentary on the Greek New Testament (2nd ed.), United Bible Societies, p. 136, ISBN 3-438-06010-8.
- ^ Philip Schaff (1882), The Gospel According to Matthew, New York: Charles Scribner's Sons, pp. 4–5, ISBN 0-8370-9740-1.
- ^ F.W. Farrar (1892), The Gospel According to St. Luke, Cambridge, pp. 369–375
- ^ A famous example is the anti-Christian polemic of the Roman Emperor Julian the Apostate, Against the Galileans.
- ^ Augustine of Hippo, Contra Faustum (Reply to Faustus, c. 400).
- ^ Augustine of Hippo, Sermon 1, p. 6.
- ^ Augustine of Hippo, Contra Faustum (Reply to Faustus, c. 400), p. 3
- ^ Robertson, A.T. "Commentary on Luke 3:23". "Robertson's Word Pictures of the New Testament". Broadman Press 1932,33, Renewal 1960.
- ^ a b Maas, Anthony. "Genealogy (in the Bible)." The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909. 9 Oct. 2013
- ^ a b Sextus Julius Africanus, Epistula ad Aristidem (Epistle to Aristides).
- ^ Johnson, however, gives a text with much the same passage, to which, he suggests, Julius Africanus may have been responding: Marshall D. Johnson (1988), The purpose of the Biblical genealogies (2nd ed.), Cambridge: Cambridge University Press, p. 273, ISBN 978-0-521-35644-2.
- ^ Gerard Mussies (1986), "Parallels to Matthew's Version of the Pedigree of Jesus", Novum Testamentum 28 (1): 32–47 [41], doi:10.1163/156853686X00075, JSTOR 1560666.
- ^ Yebamoth 1.1.
- ^ Matthew 22:24; Mark 12:19; Luke 20:28
- ^ a b c d e Anthony Maas (1913), "Genealogy of Christ", Catholic Encyclopedia, New York: Robert Appleton Company.
- ^ Luke 3:23.
- ^ Thomas Aquinas, Summa Theologica, p. IIIa, q.31, a.3, Reply to Objection 2, offers this interpretation, that Luke calls Jesus a son of Eli, without making the leap to explain why.
- ^ a b John Lightfoot (1663), Horæ Hebraicæ et Talmudicæ 3 (published 1859), p. 55.
- ^ John Nolland (2005), The Gospel of Matthew: a commentary on the Greek text, Grand Rapids: W. B. Eerdmans, p. 70, ISBN 978-0-8028-2389-2, considers this harmonization "the most attractive."
- ^ Numbers 32:41; Deuteronomy 3:14; 1 Kings 4:13.
- ^ 1 Chronicles 2:21–23;1 Chronicles 7:14.
- ^ Torrey, R. A. "Commentary on Luke 3". "The Treasury of Scripture Knowledge".
- ^ j. Hagigah 77d.
- ^ Mary's Genealogy & the Talmud, retrieved 2009-03-25.
- ^ 2 Chronicles 36:4.
- ^ Pseudo-Hilary, Tractate 1, apud Angelo Mai, ed. (1852), Nova patrum bibliotheca 1, pp. 477–478Multi volunt, generationem, quam enumerat Matthaeus, deputari Ioseph; et generationem quam enumerat Lucas, deputari Mariae; ut quia caput mulieris vir dicitur, viro etiam eiusdem generatio nuncupetur. Sed hoc regulae non convenit, vel quaestioni quae est superius: id est, ubi generationum ratio demonstrator, verissime solutum est.
- ^ Annius of Viterbo (1498), Antiquitatum Variarum. In this notorious forgery, Joachim is identified as Eli in a passage ascribed to Philo.
- ^ Cited in Frederick Dale Bruner, Matthew: The Christbook, Matthew 1-12 (Eerdmans, 2004), page 21-22. See also Larry Hurtado, Lord Jesus Christ (Eerdmans, 2003), page 273.
- ^ Clement of Alexandria, Stromata, p. 21, "And in the Gospel according to Matthew, the genealogy which begins with Abraham is continued down to Mary the mother of the Lord." Victorinus of Pettau, In Apocalypsin (Commentary on the Apocalypse), pp. 4.7–10, "Matthew strives to declare to us the genealogy of Mary, from whom Christ took flesh." But already the possibility is excluded by Irenaeus, Adversus haereses (Against Heresies), p. 3.21.9.
- ^ Andrew Gabriel Roth (2003), Proofs of Peshitta Originality in the Gospel According to Matthew & the Gowra Scenario: Exploding the Myth of a Flawed Genealogy, retrieved 2009-04-25.
- ^ Doctrina Jacobi, p. 1.42 (PO 40.67–68). Translated in part by A. Lukyn Williams (1935), Adversus Judaeos: a bird's-eye view of Christian apologiae until the Renaissance, Cambridge University Press, pp. 155–156, OCLC 747771.
- ^ John of Damascus, De fide orthodoxa (An Exact Exposition of the Orthodox Faith), p. 4.14. Andrew of Crete, Oration 6 (On the Circumcision of Our Lord) (PG 97.916). Epiphanius the Monk, Sermo de vita sanctissimae deiparae (Life of Mary) (PG 120.189). The last apparently draws from a lost work of Cyril of Alexandria, perhaps via Hippolytus of Thebes.
- ^ Andronicus, Dialogus contra Iudaeos, p. 38 (PG 113.859–860). The author of this dialogue is now believed to be a nephew of Michael VIII living about 1310.
- ^ Translation from A. Lukyn Williams (1935), Adversus Judaeos: a bird's-eye view of Christian apologiae until the Renaissance, Cambridge University Press, pp. 184–185, OCLC 747771.
- ^ Bede, In Lucae evangelium expositio (On the Gospel of Luke), p. 3.
- ^ a b Barbara Sivertsen (2005), "New testament genealogies and the families of Mary and Joseph", Biblical Theology Bulletin 35 (2): 43–50, doi:10.1177/01461079050350020201.
- ^ Origen, Against Celsus, pp. [1].
- ^ Origen, Contra Celsum (Reply to Celsus), pp. 1.32.
- ^ Epiphanius of Salamis, Panarion, p. 78.7.5.
- ^ Schaefer, pp 52-62, 133-141
- ^ Marshall D. Johnson (1988), The purpose of the Biblical genealogies (2nd ed.), Cambridge: Cambridge University Press, p. 142, ISBN 978-0-521-35644-2.
- ^ a b Arthur Charles Hervey (1853), The Genealogies of Our Lord and Saviour Jesus Christ.
- ^ Jacques Masson (1982), Jesus, fils de David, dans les généalogies de saint Mathieu et de saint Luc, Paris: Téqui, ISBN 2-85244-511-5.
- ^ Augustine of Hippo, Sermon 1, pp. 27–29.
- ^ Robert H. Gundry (1982), Matthew: A Commentary on his Literary and Theological Art, Grand Rapids: W. B. Eerdmans, ISBN 978-0-8028-3549-9.
- ^ As summarized in I. Howard Marshall (1978), The Gospel of Luke: A Commentary on the Greek Text, Grand Rapids: W. B. Eerdmans, p. 159, ISBN 0-8028-3512-0.
- ^ Besides the apocryphal nativity narratives, the earliest seems to be Epiphanius of Salamis, Panarion, p. 79.5.5.
- ^ Ezra 3:2,8; 5:2; Nehemiah 12:1; Haggai 1:1,12,14.
- ^ 1 Chronicles 3:17–24.
- ^ James C. VanderKam (2004), From Joshua to Caiaphas: High Priests after the Exile, Minneapolis: Fortress Press, pp. 104–106, ISBN 978-0-8006-2617-4.
- ^ Sara Japhet (1993), I & II Chronicles: A Commentary, Louisville: Westminster/John Knox Press, p. 100, ISBN 978-0-664-22641-1.
- ^ Louis Finkelstein (1970), The Jews: Their History (4th ed.), Schocken Books, p. 51, ISBN 0-313-21242-2.
- ^ a b Donald Juel (1992), Messianic Exegesis: Christological Interpretation of the Old Testament in Early Christianity, Philadelphia: Fortress Press, pp. 59–88, ISBN 978-0-8006-2707-2.
- ^ See John 7:42; Matthew 22:41–42.
- ^ 2 Samuel 7:12–16.
- ^ Hebrews 1:5.
- ^ Luke 1:32–35.
- ^ Psalms 89:3-4; Psalms 132:11.
- ^ Isaiah 16:5.
- ^ Jeremiah 23:5-6.
- ^ Isaiah 11:1–10.
- ^ Acts 13:23; Romans 15:12.
- ^ 1 Chronicles 22:9–10.
- ^ 1 Chronicles 28:6–7; 2 Chronicles 7:17–18; 1 Kings 9:4–5.
- ^ 1 Kings 11:4–11.
- ^ Jeremiah 36:30–31.
- ^ Jeremiah 22:24–30.
- ^ For example, Irenaeus, Adversus haereses ("Against Heresies"), p. 3.21.9j.
- ^ Marshall D. Johnson (1988), The purpose of the Biblical genealogies (2nd ed.), Cambridge: Cambridge University Press, p. 184, ISBN 978-0-521-35644-2.
- ^ Haggai 2:23 (cf. Jeremiah 22:24).
- ^ Matthew 1:22–23, citing Isaiah 7:14.
- ^ Matthew 13:55; Mark 6:3.
- ^ Epiphanius of Salamis, Panarion, pp. 78.8.1, 78.9.6.
- ^ a b Richard Bauckham (2004), Jude and the Relatives of Jesus in the Early Church, London: T & T Clark International, pp. 5–31, ISBN 978-0-567-08297-8.
- ^ Paul Tobin (2003), Rejection of Pascal's Wager: James, The Brother of Jesus.
- ^ Ed Bradley (30 April 2006), "The Secret of the Priory of Sion", in Jeanne Langley, 60 Minutes, CBS News (CBS Worldwide Inc.).
- ^ Maloney C.M., Robert P. "The Genealogy of Jesus: Shadows and lights in his past", America, December 17, 2007
- ^ John C. Hutchinson (2001), "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy", Bibliotheca Sacra 158: 152–164.
- ^ Luke 1:5,36.
- ^ For example, Carmen 18.
- ^ Thomas Aquinas, Summa Theologica, pp. IIIa, q.31, a.2.
- ^ Raymond E. Brown (1973), The Virginal Conception and Bodily Resurrection of Jesus, Paulist Press, p. 54, ISBN 0-8091-1768-1, describes the relationship, not mentioned in the other Gospels, as "of dubious historicity." Géza Vermes (2006), The Nativity, Random House, p. 143, ISBN 978-0-385-52241-0, calls it "artificial and undoubtedly Luke's creation."
- ^ Matthew 1:18.
- ^ Luke 1:34–35.
- ^ Augustine of Hippo, De consensu evangelistarum (On the Harmony of the Gospels), pp. 2.1.2–4; Augustine of Hippo, Sermon 1, pp. 16–21.
- ^ Tertullian, De carne Christi ("On the Flesh of Christ"), pp. 20–22.
- ^ Romans 1:3.
- ^ Ignatius of Antioch, Epistle to the Ephesians, p. 18. Justin Martyr, Dialogus cum Tryphone Judaeo (Dialogue with Trypho), p. 100.
- ^ Epiphanius of Salamis, Panarion, p. 30.14.
- ^ Quran 19:20–22.
- ^ Quran 66:12;Quran 3:35–36.
- ^ Quran 19:28.
- ^ Thomas Patrick Hughes, ed. (1995), "ʻImrān", A Dictionary of Islam, New Delhi: Asian Educational Services, ISBN 978-81-206-0672-2.
External links[edit]
|Wikisource has the text of the 1913 Catholic Encyclopedia article Genealogy of Christ.
|Wikimedia Commons has media related to Genealogy of Jesus Christ.
- Information on the Michelangelo frescoes
- Multiple translations
- Anne Catherine Emmerich, Life of the Blessed Virgin Mary
- Bible Study Manual on Genealogy of Jesus
- Genealogy of Jesus at Complete-Bible-Genealogy.com
- Dueling Genealogies Why there are two different genealogies for Jesus.
- New Light on the Genealogies of Jesus
Genealogy of Jesus
|Preceded by
Pre-existence of Christ
|New Testament
|Succeeded by
Birth of John the Baptist


text:
Two Laurel County dental employees were arrested after officials said they were calling in fake prescriptions.
The Laurel County Sheriff's Office said they arrested Katrina Dixon, 35, and Ashley Coffey, 25, Monday afternoon.
Detectives said the two worked for a local dentist and were calling in forged patient prescriptions for Hydrocodone, then keeping them for themselves.
Both are in the Laurel County Detention Center.
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Civil Rights Mini Zine
Primary tabs
Thursday, February 13, 2014 - 6 p.m.
What's a zine you ask? A zine is a mini-magazine on any topic. They are often handmade and self published.
We will be making Civil Rights themed zines. We will explore topics such as:
- Why was a civil rights movement necessary?
- Are there leaders from this period you admire and why?
This activity is designed to be fun and educational. The ultimate goal is to promote an appreciation about a very important part of history and how we all benefit today from the civil rights movement.
Teens ages 13-19, come join us. Refreshments will be served.


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Travel Warning: Mountain biking can be hazardous, so be aware of trail and weather conditions. Carry plenty of water. Never cycle alone and let someone know where you're going and when you plan to return.
Fat-Tire Fun — Cycling Arizona
by Keridwen Cornelius
Rainbow Rim Trail,
The Rainbow Rim Trail, which squiggles 18 miles along the North Rim of the Grand Canyon, is one of the only places to mountain bike on the edge of the "Big Ditch." Pedal between the cool shelter of a ponderosa forest and jaw-dropping vistas of rock formations like Powell Plateau and Great Thumb Mesas. The merciful ranger who mapped out the trail in the late 1990s ensured that it never climbs or descends more than nine degrees. Your thighs will thank him.
Hiking GuideHiking is a big deal in Arizona. No matter the region and no matter the season, folks around here love to hit the trail... [more]
Cycling and Water RecreationYour guide to the state's best spots to camp, bike and enjoy cool, crisp water... [more]
Nature and WildlifeFrom things that fly, crawl and run to vibrant spring wildflowers, Arizona is a nature lover's paradise... [more]
Scenic DrivesJust as Arizona is a great place to explore on foot, it's also a great place to explore from the comfort of the trusty family wagon... [more]
Camping GuideFrom the remote wilderness of the Grand Canyon to a place on the Colorado River than can only be reached by boat, we discovered 10 of the best campsites... [more]


text: Home > D.I.Y. There's a wide range of helpful articles here, including exclusive interviews with top engineers, comprehensive projects that show you how to build, fix, and customize electronics, a section that explores past technologies, and more! It's all written specially for today's engineer! Interviews RoVa3D outperforms the Makerbot Replicator 2x and simultaneously prints five different material/colors high quality, high build volume, low maintenance 3D-Printer prints polycarbonate, nylon, vinyl,carbon fiber, ... more Industry Innovators: EMCO's Mike Doherty How engineers learned then vs. now Industry Innovators – Cree's John Palmour Will your engineering education prepare you for the real world? You want to be an engineer? Here are 10 challenges you'll face More Interviews Articles >> What's It Worth? What's It Worth: Zenith Radios By far some of the most sought after and valuable radios found in today's collectors market were manufactu ... more What's It Worth: Recording Devices What's It Worth: Set and Free-Point Testers What's It Worth: The Weston Electrical Instrument Company What's It Worth: Early Headphones and Speakers What's It Worth: Vintage Handheld Meters More What's It Worth? Articles >> How To How to transform your ordinary bike into a cooler electric bike Summer isn't quite over so there's still time to indulge in the electric bike craze. Convert your bike in 15 ... more Microsoft uses 800 apples and potatoes to charge new Nokia Lumia 930 How to turn your living room wall into an 80-inch touchscreen for less than $500 Think that factory-reset wiped everything from your phone? Think again Google Glass hacked so that it can be controlled via brainwaves 5 ways to remove scratches from your phone, including eggs, baby powder, and toothpaste More How To Articles >>


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2010–2011 Contemporary Documentaries
A Survey of Outstanding Recent Work in the Documentary Field
Part One: September 22 to November 17
The 29th annual Contemporary Documentaries series is a showcase for feature-length and short documentaries drawn from the 2009 Academy Award® nominations, including the winners, as well as other important and innovative films considered by the Academy that year.
All films in the series screened at the Linwood Dunn Theater at the Academy's Pickford Center for Motion Picture Study on Wednesdays at 7 p.m. The filmmakers were present at screenings whenever possible.
The films included in Part One of the series are "China's Unnatural Disaster: The Tears of Sichuan Province," "The Cove," "Valentino The Last Emperor," "The September Issue," "Garbage Dreams," "Living in Emergency: Stories of Doctors Without Borders," "The Last Campaign of Governor Booth Gardner," "The Most Dangerous Man in America: Daniel Ellsberg and the Pentagon Papers," "Tell Them Anything You Want: A Portrait of Maurice Sendak," "The Beaches of Agnès," "The Last Truck: Closing of a GM Plant" and "Capitalism: A Love Story."
Event Information
- When
- Wednesday evenings through November 17, at 7 p.m.
Doors open at 6 p.m.
- Where
- Linwood Dunn Theater
1313 Vine Street
Hollywood, CA 90028
Wednesday, September 22, at 7 p.m.
China's Unnatural Disaster: The Tears of Sichuan Province
Directed by Jon Alpert and Matthew O'Neill
Produced by Alpert, Peter Kwong, Michelle Mi, O'Neill, Ming Xia
A look at the devastating aftermath of the 2008 earthquake that killed nearly 70,000 people, including many children crushed by school buildings. The film follows parents coming to terms with their loss and challenging government officials to explain the inadequate construction. Digital. 39 mins.
Academy Award nominee: Documentary Short Subject
The Cove
Directed by Louie Psihoyos
Produced by Fisher Stevens, Paula DuPré Pesmen
In a sleepy lagoon off the coast of Japan, one of the most secretive and horrific crimes against nature occurs. A team of divers, activists, filmmakers and special effects experts stop at nothing to tell the world what is happening to the dolphins in "The Cove." 35mm. 94 mins.
Q&A with writer Mark Monroe.
Academy Award winner: Documentary Feature
Wednesday, October 6, at 7 p.m.
Valentino The Last Emperor
Directed by Matt Tyrnauer
Produced by Tyrnauer, Matt Kapp
At the heart of this documentary, covering the final two years of designer Valentino Garavani's career, is the enduring 50-year partnership of Valentino and Giancarlo Giammetti. 35mm. 97 mins.
Q&A with director-producer Matt Tyrnauer.
The September Issue
Directed by R.J. Cutler
Produced by Cutler, Eliza Hindmarch, Sadia Shepard
Anna Wintour, the legendary editor-in-chief of Vogue magazine for over 20 years, is the most powerful and polarizing figure in fashion. Hidden behind her trademark bob and sunglasses, she has never allowed anyone to scrutinize the inner workings of her magazine…until now. 35mm. 90 mins.
Wednesday, October 13, at 7 p.m.
Garbage Dreams
Directed and produced by Mai Iskander
"Garbage Dreams" follows three teenage boys born into the trash trade in one of the world's largest garbage villages, located in Cairo. When they are suddenly faced with the globalization of their trade, each boy is forced to make choices that will impact his future and their community's survival. 35mm. 79 mins.
Living in Emergency: Stories of Doctors Without Borders
Directed by Mark N. Hopkins
Produced by Hopkins, Naisola Grimwood, Daniel Holton-Roth
Filmed in war-torn Liberia and Congo, the film follows four volunteer doctors as they confront the limits of humanitarian idealism in extreme conditions. Digital. 93 mins.
Q & A with Executive Producer Mark Harris.
Wednesday, October 20, at 7 p.m.
The Last Campaign of Governor Booth Gardner
Directed by Daniel Junge
Produced by Henry Ansbacher, Davis Coombe
Former Washington Governor Booth Gardner's last campaign is the most difficult of his career – convincing the voters of his state to legalize assisted suicide while fighting a personal battle against Parkinson's disease. Digital. 38 mins.
Academy Award nominee: Documentary Short Subject
Q&A with producer Henry Ansbacher.
The Most Dangerous Man in America: Daniel Ellsberg and the Pentagon Papers
Directed and produced by Judith Ehrlich, Rick Goldsmith
In 1971, Daniel Ellsberg, a leading Vietnam War strategist, leaks 7,000 pages of top-secret documents to The New York Times, a daring act of conscience that leads directly to Watergate, President Nixon's resignation and the end of the Vietnam War. 35mm. 94 mins.
Academy Award nominee: Documentary Feature
Q&A with directors and producers Judith Ehrlich and Rick Goldsmith.
Wednesday, November 3, at 7 p.m.
Tell Them Anything You Want: A Portrait of Maurice Sendak
Directed by Lance Bangs, Spike Jonze
Produced by Perry Moore, Hunter Hill, Allison Sarofim, Vincent Landay
Directors Spike Jonze and Lance Bangs capture a playful, intimate and poignant portrait of children's writer and illustrator Maurice Sendak. From early sketches to his most celebrated book, Where the Wild Things Are, the film reveals the provocative imagination that has spawned over fifty years of work. Digital. 39 mins.
Introduction by actress Catherine Keener.
The Beaches of Agnès
Directed and produced by Agnès Varda
A reflection on art, life and the movies, this documentary is a richly cinematic self-portrait that touches on everything from the feminist movement and the Black Panthers to the films of Varda's husband Jacques Demy and the birth of the French New Wave. 35mm. 110 mins.
Wednesday, November 17, at 7 p.m.
The Last Truck: Closing of a GM Plant
Directed and produced by Steven Bognar, Julia Reichert
"The Last Truck" tells the inside story of the last days of a General Motors assembly plant in Moraine, Ohio, as lived by the people who worked the line. For six emotional, tumultuous months, the documentary follows the workers as they grapple with the loss of their identity, income and friends. Digital. 40 mins.
Academy Award nominee: Documentary Short Subject
Capitalism: A Love Story
Directed by Michael Moore
Produced by Michael Moore, Anne Moore
"Capitalism: A Love Story" tackles an issue Michael Moore has been examining throughout his career: the disastrous impact of corporate dominance on the everyday lives of Americans – and the rest of the world. 35mm. 127 mins.


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Back to school means back to routine for many families. It's easy to let set mealtimes slide during the lazy days of summer, but nothing brings us back to a schedule like the arrival of the school bus!
Breakfast is the most important meal of the day – that's no myth. Now is the time to fuel the brain and get rich nutrients in our bodies that power us through busy mornings. Many people think there are rules to follow to "make breakfast count" that aren't necessarily healthy for you in the long run.
Here are four breakfast-related myths I've found that just aren't true :
Myth 1: You'll lose weight if you skip breakfast. Most people who skip breakfast make up those calories throughout the day in a negative way. Often the foods they choose later on in the day aren't as nutritious as many typical breakfast foods are, like whole grain cereal, milk, eggs, yogurt, whole grain toast or peanut butter. The hungrier you become, the easier it is to grab the quick food that probably isn't the best for you. Planning what you're going to eat each day is really beneficial to your health.
My favorite healthy grab-and-go items:
Myth 2: You can only eat "breakfast foods" for breakfast. It's important to also include protein and carbohydrates at breakfast and there are many foods to choose from. Examples of foods with carbs are breads, tortillas, or leftover whole grain rice or pasta. Fruit is considered a breakfast food, but did you know whole fruits also provide carbs? Fresh, frozen without sugar and canned fruits without added sugar are all great options.
Protein at breakfast can really help carry you through the morning. Eggs, Canadian bacon, deli meat, low-fat milk, cheese, low-fat yogurt, a scoop of low-fat cottage cheese, a handful of nuts or meat left from dinner all supply protein.
Myth 3: If I'm not hungry at breakfast, my body is telling me I don't need to eat. It's important to fuel your brain in the morning after an all-night-long fast. If you're not hungry in the morning, stop late-night snacking! Close the kitchen after dinner and see how much hungrier you are in the morning.
Myth 4: I need to eat right away or it doesn't count. It's important to "break the fast," but sometimes we can't eat right away. Work with your situation and eat as soon as you can – it counts. Your body is waiting for the fuel it needs to power you up! Last but not least, a tip for parents: eat with your kids! They look at what you do and follow your behavior. If taking the time to eat together in the morning is important to you, it will be to them, too, and will likely become a lifelong habit.
It was created with a simple goal in mind: to provide you with a heaping scoop of mealtime inspiration and food education from our passionate and knowledgeable staff. Our contributors come from every corner of our company and are truly experts in their field.
All of us are here for you, so keep the conversations going by using the "Comments" feature at the end of each post to provide additional expertise, ask questions or share your thoughts.
Thanks for stopping by!
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February Furlough and Holiday
The next state furlough day, resulting in state office closures, will be Friday, February 12th. State offices will also be closed on Monday, February 15th for the President's Day holiday.
There are currently two more furlough days slated for the first half of 2010. These furlough days, along with the remaining state holidays, are:
Friday, April 2nd - Furlough Day
Friday, May 28th - Furlough Day
Monday, May 31st - Memorial Day Holiday
Please refer to each division's website for their specific closure announcements and any additional information.


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PHOENIX (AP) - Two college students are asking a judge to let them help defend Maricopa County Community College District from a lawsuit that seeks to block the district's policy of providing in-state tuition to young immigrants granted deferred deportation by the Obama administration.
The Arizona Capitol Times reports Glendale Community College student Abel Badillo and Phoenix College student Bibiana Vasquez contend they should be allowed as defendants in Arizona Attorney General Tom Horne's lawsuit that seeks to block the district's policy.
The students say they have an interest in the lawsuit's outcome, which would be a 291 percent increase in tuition if Horne wins.
Opponents of the policy say that extending reduced tuition to those youths violates a state law that prohibits any immigrant without legal status from receiving public benefits.
Information from: Arizona Capitol Times, http://www.arizonacapitoltimes.com
Copyright 2013 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.
4739 NW 53rd Avenue, Sutie BGainesville, FL 32653
Phone: (352) 371-0051


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"You can fool all the people some of the time, and some of the people all the time, but you cannot fool all the people all the time."
—Abraham Lincoln
Accusing any widely accepted theory of having been motivated to fool people is not a position we choose. However, Lincoln's quote does make us believe that anything deviating from truth must have its day in which its erroneous nature is unveiled. Therefore, we do choose a position to encourage tighter scrutinizing on many of them.


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Management & Executive Education
1000 Holt Ave. - 2722
Winter Park, FL 32789
Fax: 407-646-1503
E-mail: firstname.lastname@example.com
Susan K. McKenna, J.D.
Susan K. McKenna is a noted speaker and attorney with the Orlando law office of Jackson Lewis, specializing in personnel practices and employment law issues. Susan has been named one of Orlando's 55 Best Lawyers by Orlando Magazine. She has extensive experience representing management in labor disputes, employee discharge and discrimination cases including age, sex, disability and other employment-related claims. Ms. McKenna was a founding partner with Garwood, McKenna, McKenna & Wolf, P.A. She earned her Juris Doctor degree from Duke University School of Law.
Create sustainable business practices to help improve your company's bottom line and it's carbon footprint.


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What do you get the libertarian senator who has just about everything? That was the conundrum facing Sen. Mike Lee with his tea party buddy Sen. Rand Paul's birthday fast approaching. Lee decided to go with a gag gift, buying a tiny, addictively fun, drone.
Lee and Paul have been tight since they both were elected to the Senate in 2010 and given Paul's concern with drones used to target terrorists — the senator held the floor for 13 hours last year lambasting the use of unmanned aerial vehicles to kill people domestically without due justice — Lee thought his birthday surprise would elicit a laugh. It did.
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"My good friend, Senator Mike Lee from Utah, gave me a drone," Paul said Wednesday night on Fox News's On the Record with Greta Van Susteren.
The Kentucky Republican said he hadn't yet figured out what to do with his new toy that's the size of his hand but he had one idea.
"You may wonder, what am I going to do with a drone? Well, it's got a laser. And I've been trying to get invited to the Democrat lunch for about a year now and they won't invite me. So you know what? I think I'm going to send my drone in."
Of course, Senate rules probably wouldn't permit a senator using a drone to spy on the other side of the aisle, but Paul said he was planning to "check" to see if it's possible.
Go Weber » Utah's federal delegation was all over the celebration of Weber State University's 125 anniversary. Lee turned his weekly Jell-O with the Senator event into a tribute, featuring purple gelatin with white whipped cream in homage to the school's colors. Lee posed for an Instagram shot holding a cup of Utah's favorite dessert.
And Lee made sure to celebrate the school's history in a speech to the Senate, even though he's a Brigham Young University graduate.
"Although I normally bleed blue, I have set aside this week to bleed purple with my Wildcat friends and colleagues," Lee said. "I congratulate the countless students and faculty members who have worked hard to make Weber State University what it is today. May the next 125 years be as tremendous as the last, and may the ensign of truth and right continue to proudly wave o're ole Weber."
Rep. Rob Bishop, too, took the House floor to extoll the virtues of "one of Utah's premier academic institutions."
"Everyone in Utah wore purple yesterday in honor of this event," Bishop said. "As cold as it was here, I am also proud to say I was wearing a Weber State hoodie and sweats all night long — obviously, in honor of Weber State and to try to stay warm back here in Washington."
Mayor Dan » Rep. Chris Stewart also took time last week to honor new St. George Mayor Jon Pike and outgoing Mayor Dan McArthur, who served the city for 20 years.
"Before we begin the political battles of the year," Stewart said, he wanted to have a nice moment on the floor.
"Mayor Dan is a true representative of the Dixie spirit," Stewart continued. "His volunteerism was shown in 2005 when they had severe flooding along the Virgin River. He and other city council members joined other citizens in sandbagging the river to prevent severe damage and more flooding. I am pleased to call Mayor Dan a friend."
Morning email » Snack on Political Cornflakes, our morning dish of political news. Join our mailing list by firstname.lastname@example.com or follow us on Twitter, @SLTribPolitics. Check back at politicalcornflakes.com for regular updates.
Copyright 2014 The Salt Lake Tribune. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.


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Allegiant Air is warning of some flight delays while it inspects the emergency exit slides on its fleet of planes. The airline discovered that many of the slides has not been inspected within the last year and did not comply with a maintenance schedule recommendation. Click on our link for more information on delayed flights.
Copyright 2013 cbs47.tv Nexstar Broadcasting, All rights reserved. This material may not be published, broadcast, rewritten, or redistributed.


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Jump start your creativity with free projects, from crafts and gifts to fashion and home decor
Free embroidery designs are just a click away
Each month, we introduce a specialty presser foot along with a corresponding project
Step-by-step guides.
Instructions on features and functions of your favorite machines.
Individual embroidery designs including designs from Disney, Warner Brothers and more
Create a new account or log-in to update or view existing account.
Downloads, FAQs, Help and more.
Find Print Drivers & Utility Software for you machine
Download Manuals, Reference Guides, and other documents for your Product.
Contact us by Email or Phone
Genuine Brother® Accessory. 10 resuable bobbins with a new bobbin clip. Bobbin clip allows each bobbin to clip-to-each-other for quick easy storage. Bobbin clip keeps bobbin thread from unwinding. Interlocking clip feature.
For Use With: Quattro® 6000D, PE770, Quattro® 2 6700D, DreamWeaver™ XE VM6200D, DreamWeaver™ VQ3000, Quattro® 3 Trilogy Limited Edition Innov-ís 6750D, CS6000i, ES2000, Designio DZ820E, DreamCreator™XE VM5100, DreamCreator™ VQ2400, JX1410, THE Dream Machine™ Innov-is XV8500D, Innov-is 990D, Innov-is NQ3500D, Innov-is NQ700PRW, Innov-is NQ900PRW, Innov-is NQ1300PRW, Embroidery by Brother PE540D
Brother International Corporation Launches Nine Hot New 2015 Machines
Industry-changing THE Dream Machine Unveiled by Brother, Takes Creativity to the Next...
Brother Remains an Industry Leader in Technology and Marketing with the Introduction ...