Talk:Genealogy of Jesus
Genealogy of Jesus was nominated as a good article in the category but did not meet the good article criteria at the time. There are suggestions below for improving the article. Once these are addressed, the article can be renominated. Editors may also seek a reassessment of the decision if they believe there was a mistake.
Reviewed version: January 20, 2010
|This article is of interest to the following WikiProjects:|
Article is rundown, low quality, unkempt
The last year or two seems to have taken their toll on this article. It has been unkempt, rundown and is now full of random entries by a number of drive-through editors. No cohesion, plenty of errors, and even the 3rd parag of the lede has reference numbers with no references! So many items have gone through so many changes that it will be very hard to check them all. It would be best o take the tables, key issues and produce a shorter reliable article. I will not not be working on this, however. But it is in serious need of help. Can not be relied on at all. Will tag as such. History2007 (talk) 19:53, 27 December 2012 (UTC)
Jeconiah ben Josiah
Jeconiah, the father of Shealtiel, the father of Zerubbabel, the father of Abihud, the father of Eliakim, the father of Azor, the father of Zadok, the father of Achim, the father of Eliud, the father of Eliazar, the father of Matthan, The father of Jacob, The father of Joseph was an ancestor of Jesus. Joseph was a thirteenth generation decendant from Jeconiah while Jesus was a decendant of Jeconiah in the forteenth generation. This suggests that Jesus was related to Joseph as an eleventh cousin once removed. RCNesland (talk) 07:04, 11 March 2013 (UTC)
Sinful relationship of David and Bathsheba
While I am the first to admit that the initial stage of the relationship between David and Bathsheba was sinful, and that David compounded that sin by having Uriah placed in a position of certain death, I do have to disagree with the following: "Solomon's claim to the throne was doubtful because he was not the oldest son of David, but one of the younger sons. Also, Solomon was the son of David with Bathsheba, which was a sinful relationship." David and Bathsheba had married after her time of mourning had passed and she gave birth to a son. But 2 Samuel 12 describes how Nathan was sent to confront David with a story of two men, one rich, one poor. The rich man had a large number of animals while the poor man had only one sheep which he treated as if it were a child. The rich man had a traveler visiting and he did not wish to take from his flock to feed the traveler. Instead he took the poor man's lamb. David was angry and condemned the rich man to death as well as stating that he must make restitution to the poor man. The restitution he required was that stated in Exodus 22:1 which required a four-fold restitution for theft of a sheep. In pronouncing this sentence, David was essentially condemning himself to death. Nathan explained that HE was the man in the story. For that, the "sword would never depart [his] house" and that the Lord would "raise up adversity against [him] from [his] own house." He also would have his wives taken from him. They would be given to his neighbor, who would "lie with them in the sight of the sun". All of this was fulfilled in a number of events: the rape of David's daughter Tamar by his son Amnon (2 Sam. 13:1-14); the murder of Amnon by Absalom, who was the sister of Absalom (2 Sam. 13:28, 29); the rebellion of Absalom against David (2 Sam. 15:1-12); and finally David's concubines being appropriated by Absalom during his rebellion (16:21, 22). David realized his sin and admitted it without making excuses or rationalizing his behavior. Nathan then told him, "The Lord also has put away your sin; you shall not die. However, because by this deed you have given great occasion to the enemies of the Lord to blaspheme, the child also who is born to you shall surely die.". He then told David that his sin, which caused the enemies of the Lord to blaspheme, would mean that the child born to him and Bathsheba would die (2 Sam. 12:13-14). The fact that God "put away" the sin of David constituted forgiveness, but did not remove the consequences of that sin. When the child became ill, David fasted and prayed that God would not take the child. The servants were afraid to tell him the child had died, but David knew from their whisperings that the child was dead. He then rose from where he lay and ate, which caused his servants much confusion. They asked him why he had behaved that way. He responded that while the child lived, there was still hope that God would change His mind, but after the death of the child, his fasting and prayers would not bring the child back. He stated that instead, he would one day go to the child. (2 Sam. 12:22-24). After this, the chapter concludes that David comforted Bathsheba and she bore a son whom they named Solomon, which means either "God is peace" or "His replacement". 2 Samuel:24-25 states, "Now the Lord loved him, 25 and He sent word by the hand of Nathan the prophet: So he called his name Jedidiah, because of the Lord". The first two meanings of Solomon's name happened to be true in that he was essentially a replacement (as much as one child can replace another) for the child who died and because unlike David who fought on all sides it seems, Solomon's reign was a time of relative peace. The name Jedidiah meant "Beloved of the Lord" which was also shown later to be true.
In the beginning chapter of 1 Kings, we see that the fourth son of David, Adonijah, who was also probably the oldest living son of David after the death's of Amnon and Absalom that were told of in the previous book, as well as a son named Chileah, who is not mentioned after his birth and likely died during his youth, tried to garnish support for his reign when the death of David occurred. He invited men such as: Joab (David's nephew as well as commander of the army of Israel and supporter of David's kingship who also was guilty of the killings of Abner and Amasa); Abiathar (one of the two High-Priests who served during David's reign); the men of Judah; the king's servants; and the rest of David's sons, who were his brothers (David had at least , aside from Solomon. He invited them to what was essentially a political event that was to secure his claim to the throne. Also not invited were the second High-Priest, Zadok, Nathan, the prophet; Benaiah, commander of David's guards the Cherethites and Pelethites who had been cited for their bravery (2 Sam. 23:20); or the "mighty men" (2 Sam. 23:8-39).
Nathan spoke to Bathsheba and counseled her to remind David of his promise to make Solomon king and to inform him of Adonijah's activities. His advice was a reminder essentially that had Adonijah been made king, the lives of Bathsheba and Solomon were likely at risk because it happened that other potential claimants to a throne along with their families were put to death to ensure they did not try to make their claim to the throne. As she was speaking to David, Nathan arrived to tell David what Adonijah had done. This resulted in David making Solomon his co-regent that very day. David essentially had those that were not invited by Adonijah called to him and ordered that his own mule be given to Solomon to ride and that they take him to Gihon and have Zadok and Nathan anoint him as king. David also stated they were to sound the horn and proclaim "Long live King Solomon!" and that he was then to sit on David's throne and be king in his place. Adonijah and the men gathered with him heard the horn and the rejoicing of the people and they wondered why the city was in an uproar. Abiathar's son Jonathan was a messenger and came to tell Adonijah the news of Solomon's coronation which caused Adonijah to take refuge by grabbing the horns of the altar.
The Lord appeared to Solomon one night in a dream after he had gone to Gibeon to make a sacrifice. God asked Solomon what he should be given by the Lord. Solomon acknowledged the Lord's kindness in putting him on the throne, and stated that he was a child (he was likely around 20 years old) and did not have the experience or wisdom that he needed to judge the people he referred to as "a great people, too numerous to be numbered or counted" and he asked for "an understanding heart to judge" the people. He asked to be able to judge God's great people (1 Kings 3:4-9). To me, this does NOT suggest that his claim to the throne was doubtful due to the prior sinful relationship of his parents. When he was born, they were a married couple that had repented, or at least David had, and had been forgiven. — Preceding unsigned comment added by WayneyP (talk • contribs) 13:00, 15 June 2013 (UTC)