Matthew 1:9

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Matthew 1:9 in Multiple Translations

Berean Standard Bible BSB

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

King James Version KJV

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

American Standard Version ASV

and Uzziah begat Jotham; and Jotham begat Ahaz; and Ahaz begat Hezekiah;

Bible in Basic English BBE

And the son of Uzziah was Jotham; and the son of Jotham was Ahaz; and the son of Ahaz was Hezekiah;

Free Bible Version FBV

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

Geneva Bible 1599 GNV

And Hozias begat Ioatham. And Ioatham begate Achaz. And Achaz begate Ezekias.

Young's Literal Translation YLT

and Uzziah begat Jotham, and Jotham begat Ahaz, and Ahaz begat Hezekiah,

World English Bible WEB

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

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

And Ozias begot Joatham. And Joatham begot Achaz. And Achaz begot Ezechias.

Translation for Translators T4T

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

Plain English Version PEV

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

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Berean Amplified Bible — Matthew 1:9

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 1:9 Interlinear (Deep Study)

BIB

GRK οζιας δε εγεννησεν τον ιωαθαμ ιωαθαμ δε εγεννησεν τον αχαζ αχαζ δε εγεννησεν τον εζεκιαν

οζιας Ozias G3604 Uzziah Noun-NSM

δε de G1161 then Conj

εγεννησεν gennaō G1080 to beget Verb-AAI-3S

τον ho G3588 the/this/who Art-ASM

ιωαθαμ Iōatham G2488 Jotham Noun-PRI

δε de G1161 then Conj

εγεννησεν gennaō G1080 to beget Verb-AAI-3S

τον ho G3588 the/this/who Art-ASM

αχαζ Achaz G881 Ahaz Noun-PRI

δε de G1161 then Conj

εγεννησεν gennaō G1080 to beget Verb-AAI-3S

τον ho G3588 the/this/who Art-ASM

εζεκιαν Ezekias G1478 Hezekiah Noun-ASM

Greek Word Study

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Greek Word Reference — Matthew 1:9

οζιας Ozias G3604 "Uzziah" Noun-NSM

This name refers to Uzziah, a king of Judah mentioned in the Bible, as seen in Matthew 1:8-9. He was a significant figure in Israel's history, and his name is still remembered today. The KJV translates it as Ozias.

Definition: Ὀζείας (Rec. Ὀζίας), -ου, ὁ (Heb. עֻזִּיָּה), Uzziah: Mat.18:1-35 9:1-38.† (AS)

Usage: Occurs in 2 NT verses. KJV: Ozias See also: Matthew 1:8; Matthew 1:9.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εγεννησεν gennaō G1080 "to beget" Verb-AAI-3S

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Definition: γεννάω, -ῶ (γέννα, poët. for γένος), [in LXX chiefly for ילד ;] __1. of the father, to beget: with accusative, Mat.1:1-16, Act.7:8, 29; before ἐκ, Mat.1:3, 5, 6. __2. Of the mother, to bring forth, bear: Luk.1:13, 57 23:29, Jhn.16:21; εἰς δουλείαν, Gal.4:24. Pass. __(1) to be begotten: Mat.1:20; __(2) to be born: Mat.2:1, 4 19:12 26:24, Mrk.14:21, Luk.1:35, Jhn.3:4, Act.7:20, Rom.9:11, Heb.11:23; before εἰς, Jhn.16:21 18:37, 2Pe.2:12; ἐν, Act.2:8 22:3, (ἁμαρτίαις), Jhn.9:34; ἀπό, Heb.11:12 (WH, mg., ἐγεν-); ἐκ, Jhn.1:13 3:6 8:41; with adj., τυφλὸς γ., Jhn.9:2; [Ῥωμαῖος ], Act.22:28; κατὰ σάρκα: κ. πνεῦμα: Gal.4:29. Metaphorical; μάχας, 2Ti.2:23; ὑμᾶς ἐγέννησα, 1Co.4:15, (ὅν), Phm 10; in quotation, Psa.2:7 (LXX), Act.13:33, Heb.1:5 5:5; of Christians as begotten of God, born again: Jhn.1:13 3:3, 5-8, 1Jn.2:29 3:9 4:7 5:1, 4, 18 (cf. ἀνα-γεννάω); (Cremer, 146). (AS)

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιωαθαμ Iōatham G2488 "Jotham" Noun-PRI

Jotham, a king of Judah, is mentioned in Matthew 1:9 as an ancestor of Jesus.

Definition: Ἰωάθαμ (WH, -θάμ), ὁ, indecl. (Heb. יוֹתָם), Jotham, King of Judah: Mat.1:9.† (AS)

Usage: Occurs in 1 NT verses. KJV: Joatham See also: Matthew 1:9.

ιωαθαμ Iōatham G2488 "Jotham" Noun-PRI

Jotham, a king of Judah, is mentioned in Matthew 1:9 as an ancestor of Jesus.

Definition: Ἰωάθαμ (WH, -θάμ), ὁ, indecl. (Heb. יוֹתָם), Jotham, King of Judah: Mat.1:9.† (AS)

Usage: Occurs in 1 NT verses. KJV: Joatham See also: Matthew 1:9.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εγεννησεν gennaō G1080 "to beget" Verb-AAI-3S

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αχαζ Achaz G881 "Ahaz" Noun-PRI

Ahaz was a king of Judah, mentioned in Matthew 1:9 as an ancestor of Jesus. He was an Israelite leader.

Definition: Ἄχαζ (WH, Ἄχας), ὁ (Heb. אָחָז), Ahaz: Mat.1:9.† (AS)

Usage: Occurs in 1 NT verses. KJV: Achaz See also: Matthew 1:9.

αχαζ Achaz G881 "Ahaz" Noun-PRI

Ahaz was a king of Judah, mentioned in Matthew 1:9 as an ancestor of Jesus. He was an Israelite leader.

Definition: Ἄχαζ (WH, Ἄχας), ὁ (Heb. אָחָז), Ahaz: Mat.1:9.† (AS)

Usage: Occurs in 1 NT verses. KJV: Achaz See also: Matthew 1:9.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εγεννησεν gennaō G1080 "to beget" Verb-AAI-3S

To beget means to produce or create offspring, and is used to describe the father or mother of a child. It can also mean to regenerate or be born again, as seen in Matthew and Luke.

Usage: Occurs in 64 NT verses. KJV: bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring See also: 1 Corinthians 4:15; John 9:20; Hebrews 1:5.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εζεκιαν Ezekias G1478 "Hezekiah" Noun-ASM

Hezekiah was a king of Judah, mentioned in Matthew 1:9-10 as an ancestor of Jesus. His name means strength of Jehovah.

Definition: Ἑζεκίας (Rec. Ἐζ-), -ου, ὁ (Heb. חִזְקִיָּה, strength of Jehovah), Hezekiah, King of Judah: Mat.1:9, 10.† (AS)

Usage: Occurs in 2 NT verses. KJV: Ezekias See also: Matthew 1:9; Matthew 1:10.

Study Notes — Matthew 1:9

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Context
Cross References
Matthew 1:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 1:9
Jamieson-Fausset-Brown on Matthew 1:9
Matthew Poole's Commentary on Matthew 1:9
Trapp's Commentary on Matthew 1:9
Ellicott's Commentary on Matthew 1:9
Sermons on Matthew 1:9

Context — The Genealogy of Jesus

7Solomon the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa. 8Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram the father of Uzziah.

9Uzziah was the father of Jotham, Jotham the father of Ahaz, and Ahaz the father of Hezekiah.

10Hezekiah was the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah, 11and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon.

Cross References

	Reference	Text (BSB)
1	Isaiah 7:1–13	Now in the days that Ahaz son of Jotham, the son of Uzziah, was king of Judah, Rezin king of Aram marched up to wage war against Jerusalem. He was accompanied by Pekah son of Remaliah the king of Israel, but he could not overpower the city. When it was reported to the house of David that Aram was in league with Ephraim, the hearts of Ahaz and his people trembled like trees in the forest shaken by the wind. Then the LORD said to Isaiah, “Go out with your son Shear-jashub to meet Ahaz at the end of the aqueduct that feeds the upper pool, on the road to the Launderer’s Field, and say to him: Calm down and be quiet. Do not be afraid or disheartened over these two smoldering stubs of firewood—over the fierce anger of Rezin and Aram and of the son of Remaliah. For Aram, along with Ephraim and the son of Remaliah, has plotted your ruin, saying: ‘Let us invade Judah, terrorize it, and divide it among ourselves. Then we can install the son of Tabeal over it as king.’ But this is what the Lord GOD says: ‘It will not arise; it will not happen. For the head of Aram is Damascus, and the head of Damascus is Rezin. Within sixty-five years Ephraim will be shattered as a people. The head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you do not stand firm in your faith, then you will not stand at all.’” Again the LORD spoke to Ahaz, saying, “Ask for a sign from the LORD your God, whether from the depths of Sheol or the heights of heaven.” But Ahaz replied, “I will not ask; I will not test the LORD.” Then Isaiah said, “Hear now, O house of David! Is it not enough to try the patience of men? Will you try the patience of my God as well?
2	2 Chronicles 26:21	So King Uzziah was a leper until the day of his death. He lived in isolation, leprous and cut off from the house of the LORD, while his son Jotham had charge of the royal palace to govern the people of the land.
3	2 Chronicles 27:1–32	Jotham was twenty-five years old when he became king, and he reigned in Jerusalem sixteen years. His mother’s name was Jerushah daughter of Zadok. And he did what was right in the eyes of the LORD, just as his father Uzziah had done. In addition, he did not enter the temple of the LORD. But the people still behaved corruptly. Jotham rebuilt the Upper Gate of the house of the LORD, and he worked extensively on the wall at the hill of Ophel. He also built cities in the hill country of Judah and fortresses and towers in the forests. Jotham waged war against the king of the Ammonites and defeated them, and that year they gave him a hundred talents of silver, ten thousand cors of wheat, and ten thousand cors of barley. They paid him the same in the second and third years. So Jotham grew powerful because he ordered his ways before the LORD his God. As for the rest of the acts of Jotham, along with all his wars and his ways, they are indeed written in the Book of the Kings of Israel and Judah. He was twenty-five years old when he became king, and he reigned in Jerusalem sixteen years. And Jotham rested with his fathers and was buried in the City of David. And his son Ahaz reigned in his place.
4	Isaiah 36:1–22	In the fourteenth year of Hezekiah’s reign, Sennacherib king of Assyria attacked and captured all the fortified cities of Judah. And the king of Assyria sent the Rabshakeh, with a great army, from Lachish to King Hezekiah at Jerusalem. And he stopped by the aqueduct of the upper pool, on the road to the Launderer’s Field. Then Eliakim son of Hilkiah the palace administrator, Shebna the scribe, and Joah son of Asaph the recorder, went out to him. The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours? You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me? Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem, ‘You must worship before this altar’? Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them! For how can you repel a single officer among the least of my master’s servants when you depend on Egypt for chariots and horsemen? So now, was it apart from the LORD that I have come up against this land to destroy it? The LORD Himself said to me, ‘Go up against this land and destroy it.’” Then Eliakim, Shebna, and Joah said to the Rabshakeh, “Please speak to your servants in Aramaic, since we understand it. Do not speak to us in Hebrew in the hearing of the people on the wall.” But the Rabshakeh replied, “Has my master sent me to speak these words only to you and your master, and not to the men sitting on the wall, who are destined with you to eat their own dung and drink their own urine?” Then the Rabshakeh stood and called out loudly in Hebrew: “Hear the words of the great king, the king of Assyria! This is what the king says: Do not let Hezekiah deceive you, for he cannot deliver you. Do not let Hezekiah persuade you to trust in the LORD when he says, ‘The LORD will surely deliver us; this city will not be given into the hand of the king of Assyria.’ Do not listen to Hezekiah, for this is what the king of Assyria says: Make peace with me and come out to me. Then every one of you will eat from his own vine and his own fig tree, and drink water from his own cistern, until I come and take you away to a land like your own—a land of grain and new wine, a land of bread and vineyards. Do not let Hezekiah mislead you when he says, ‘The LORD will deliver us.’ Has the god of any nation ever delivered his land from the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? Who among all the gods of these lands has delivered his land from my hand? How then can the LORD deliver Jerusalem from my hand?” But the people remained silent and did not answer a word, for Hezekiah had commanded, “Do not answer him.” Then Hilkiah’s son Eliakim the palace administrator, Shebna the scribe, and Asaph’s son Joah the recorder came to Hezekiah with their clothes torn, and they relayed to him the words of the Rabshakeh.
5	2 Kings 15:7	And Azariah rested with his fathers and was buried near them in the City of David. And his son Jotham reigned in his place.
6	2 Kings 18:1–20	In the third year of the reign of Hoshea son of Elah over Israel, Hezekiah son of Ahaz became king of Judah. He was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years. His mother’s name was Abi, the daughter of Zechariah. And he did what was right in the eyes of the LORD, just as his father David had done. He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it. Hezekiah trusted in the LORD, the God of Israel. No king of Judah was like him, either before him or after him. He remained faithful to the LORD and did not turn from following Him; he kept the commandments that the LORD had given Moses. And the LORD was with Hezekiah, and he prospered wherever he went. He rebelled against the king of Assyria and refused to serve him. He defeated the Philistines as far as Gaza and its borders, from watchtower to fortified city. In the fourth year of Hezekiah’s reign, which was the seventh year of the reign of Hoshea son of Elah over Israel, Shalmaneser king of Assyria marched against Samaria and besieged it. And at the end of three years, the Assyrians captured it. So Samaria was captured in the sixth year of Hezekiah, which was the ninth year of Hoshea king of Israel. The king of Assyria exiled the Israelites to Assyria and settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes. This happened because they did not listen to the voice of the LORD their God, but violated His covenant—all that Moses the servant of the LORD had commanded—and would neither listen nor obey. In the fourteenth year of Hezekiah’s reign, Sennacherib king of Assyria attacked and captured all the fortified cities of Judah. So Hezekiah king of Judah sent word to the king of Assyria at Lachish, saying, “I have done wrong; withdraw from me, and I will pay whatever you demand from me.” And the king of Assyria exacted from Hezekiah king of Judah three hundred talents of silver and thirty talents of gold. Hezekiah gave him all the silver that was found in the house of the LORD and in the treasuries of the royal palace. At that time Hezekiah stripped the gold with which he had plated the doors and doorposts of the temple of the LORD, and he gave it to the king of Assyria. Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field. Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. The Rabshakeh said to them, “Tell Hezekiah that this is what the great king, the king of Assyria, says: What is the basis of this confidence of yours? You claim to have a strategy and strength for war, but these are empty words. In whom are you now trusting, that you have rebelled against me?
7	1 Chronicles 3:11–13	Joram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah his son, Jotham his son, Ahaz his son, Hezekiah his son, Manasseh his son,
8	2 Kings 15:32–20	—

Matthew 1:9 Summary

This verse lists some of the kings of Judah, showing how they are related to each other and to Jesus Christ. It reminds us that God is faithful to His promises, even when people are not perfect, as seen in Genesis 12:2-3 and 2 Timothy 2:13. The kings mentioned in this verse, like Uzziah, Jotham, Ahaz, and Hezekiah, were all part of God's plan to bring Jesus into the world, and their stories teach us about God's patience and love. By looking at this verse, we can see how God weaves together the stories of different people to accomplish His purposes, as stated in Romans 8:28 and Psalm 138:8.

Frequently Asked Questions

Why does Matthew 1:9 list the kings of Judah in this specific order?

Matthew lists the kings in this order to show the lineage of Jesus Christ, highlighting the royal lineage from Abraham to Jesus, as seen in Matthew 1:1-17, and to emphasize God's faithfulness to His promises, as stated in Genesis 17:6 and 2 Samuel 7:12-13

What can we learn from the fact that Uzziah, Jotham, Ahaz, and Hezekiah are included in Jesus' genealogy?

The inclusion of these kings, some of whom were disobedient to God, shows that God's plan of salvation is not dependent on human perfection, but on His mercy and grace, as seen in Romans 3:23-24 and Ephesians 2:8-9

How does Matthew 1:9 relate to the rest of the Bible?

This verse is part of the larger narrative of God's redemption story, which begins in Genesis 3:15 and culminates in the life, death, and resurrection of Jesus Christ, as seen in John 1:1-14 and Revelation 21:1-4

What is the significance of Hezekiah being the father of Manasseh, as mentioned in the next verse?

The mention of Hezekiah as the father of Manasseh serves as a transition to the next part of the genealogy, highlighting the continuation of the royal lineage and God's faithfulness to His promises, as stated in 2 Kings 20:1-21 and Isaiah 38:1-8

Reflection Questions

What does this verse reveal about God's character and His plan for humanity?
How does the inclusion of imperfect kings in Jesus' genealogy encourage or challenge you in your own walk with God?
What does this verse teach us about the importance of faithfulness and obedience to God's will?
In what ways can we apply the lessons from this verse to our own lives and relationships?
How does this verse point us to the ultimate King, Jesus Christ, and His reign in our lives?

Gill's Exposition on Matthew 1:9

And Ozias begat Joatham,.... Called Jotham, 2 Kings 15:7 him Ozias begat of Jerushah, the daughter of Zadok, 2 Kings 15:33.

Jamieson-Fausset-Brown on Matthew 1:9

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

Matthew Poole's Commentary on Matthew 1:9

That Jotham succeeded his father Uzziah, and reigned sixteen years, agreeth with , and that Ahaz his son succeeded him, agreeth with ; he also reigned sixteen years, and Hezekiah his son reigned in his stead, . Some here have cavilled at the truth of the history of holy writ, because it appeareth from that Ahaz died at thirty-six years of age, and that Hezekiah began to reign at twenty-five years of age doth also appear from , whence it appeareth that Hezekiah must be born when his father was but eleven years of age, which they think improbable: but those who will question the truth of what we have so good a proof of as the revelation of holy writ is, are obliged not only to tell us of things in it that are improbable to their apprehensions, but either in nature impossible, or at least inconsistent with some other piece of Divine revelation. Of the latter sort, we hear of nothing objected in this case. Now though with us it be not ordinary for persons at that age to beget children, yet that it is not impossible in nature, nor more than hath happened in the world sometimes, Spanhemius hath largely proved in his Dubia Evangelica. Dub. 5, and that by no less authorities than those of Hierome amongst the ancients, and the learned Scaliger amongst the more modern writers. It is what may be. The Scripture telleth us it was so; that is enough for us, though it be not a thing very ordinary.

Trapp's Commentary on Matthew 1:9

9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; Ver. 9. And Ozias begat Joatham] A pious prince, but not very prosperous. Grace is not given to any as a target against outward affliction. And Joatham begat Achaz] A sturdy stigmatic, a branded rebel. The more he was distressed, the more he trespassed. "This is that Ahaz," 2 Chronicles 28:22. How many (today) are humbled, yet not humble! low, but not lowly! Humiliantur, et humiles non sunt (Bern. in Cantic.). Qui nec fractis cervicibus inclinantur, as Jerome complaineth: quos multo facilius fregeris quam flexeris, as another hath it. These are like the creature called Monoceros, who may he killed, but not caught. Interimi potest, capi non potest (Plin.). Plectimur a Deo, saith Salvian, nec flectimur tamen: corripimur, sed non corrigimar. But if men harden their hearts against correction, God will harden his hand, and hasten their destruction. Achaz begat Ezekias] Who stands between his father Ahaz and his son Manasseh, as a lily between two thorns, or as a fuller between two colliers; or as that wretched Cardinal of Toledo in his Preface before the Bible, printed at Complutum in Spain, said that he set the Vulgate Latin between the Hebrew and Greek as Christ was set between two thieves. Here observe (by the way) that Judah had some interchange of good princes, Israel none; and that under religious princes the people were ever religious; under wicked princes, wicked. Most people will be of the king’ s religion, whatever that may be, as the Melchites were of old (Nicephorus), and the Papists still, if Mr Rogers (our protomartyr in Queen Mary’ s days) may be believed. The Papists, saith he, apply themselves to the present state, yea, if the state should change ten times in the year, they would be ever ready at hand to change with it, and so follow the cry, and rather utterly forsake God, and be of no religion, than that they would forego lust or living for God or religion (Acts and Mon.).

Ellicott's Commentary on Matthew 1:9

(9) Ozias.—Ozias is, of course, the Uzziah of the Old Testament. Three names are omitted between Joram and this king—viz., Ahaziah, Joash, Amaziah. Apparently the motive for the omission was simply the desire of bringing the names in each period into which the genealogy is divided to the arbitrary standard of fourteen. Possibly, however, as it was thus necessary to omit three names, the choice of these may have been determined by the fact that they belonged to the time of Athaliah’s disastrous influence in the history of the monarchy of Judah. We learn from this fact that the words “A begat B” are not to be taken literally, but are simply an expression of the fact of succession with or without intermediate links.

Sermons on Matthew 1:9

	Sermon	Description
	(The Word for Today) Isaiah 7:1 - Part 1 by Chuck Smith	In this sermon, Pastor Chuck Smith teaches about the significance of the word of God and the identity of Jesus Christ. He emphasizes that Jesus is Emmanuel, God dwelling among man,
	Isaiah and the Nations by A.B. Simpson	A.B. Simpson emphasizes the significance of understanding Isaiah's prophecies in the context of the surrounding nations that influenced Israel's history. He explains how Judah and
	Isaiah Chapter 5 Isaiah and the Nations by A.B. Simpson	A.B. Simpson emphasizes the significance of understanding the geopolitical context of Isaiah's prophecies, particularly the neighboring nations that influenced Israel and Judah. He
	Studies in Isaiah - Part 1 by Harry Ironside	In this sermon, the speaker begins by discussing a message from the Lord about a coming battle and the loss of possessions. He then transitions to a section of the book of Isaiah,
	God Will Come Through for You by Phil Beach Jr.	Phil Beach Jr. emphasizes that God will come through for us, even in the face of discouragement and trials, as illustrated by the story of King Hezekiah and the Assyrian siege. He
	The Zeal of the Lord by William Carrol	In this sermon, the preacher emphasizes the importance of not getting caught up in worldly trends and fads, as they will lead to being left behind. He speaks about how God will eve