10-07-2003, 01:48 AM
Quote:Haggai 1:1
Therefore, all the biblical evidence strongly suggests that after Jeconiah had 37 years to think about his sins, he repents and the curse is lifted.
I wasn't aware of that mention of Zerubabel in Haggai (I'll include it now that I am), but I came up with similar conclusions (see footnotes 1-5):
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1 The curse that was placed upon Yokhanea in Yirmeyahu 22:24-30 was lifted because of his later repentance as recorded in Sanhedrin 37a and implicitly shown in I Diwrei HaYamim 3:17-18 and Melakhim 25:27-28.
2 Gowra literally means 'protective male.' It is unclear whether this refers to Maryam's father or to her husband. If gowra refers to Maryam's father then it explains and confirms why tradition has always held that the genealogies in the Sebartha d'Mattai and the Sebartha d'Luqa aren't two conflicting records of Yosip's ancestry, but rather a unique case of separate maternal and paternal genealogies necessitated by the virgin birth. In which case, tribal heritage and primogeniture (inheritance rights passed from father to the oldest son) would be established through Yosip in Luqa, while a genetic descent from King Dawid could only be inherited and shown through Maryam, instead of a normal situation where the father's lineage alone would suffice for both purposes.
3 Mattai appears to have intentionally omitted such ancestors as Ahaziah, Joash, Amaziah, and Jehoiakim (I Diwrei HaYamim 3:10-16) in favor of making veiled references to Y'shu being Bar Dawid by means of three sets of 14 generations, since the total numerical value of the three letters which spell the name Dawid is 14. Although, there is Scriptural precedent to give abbreviated genealogies (II Shmuel 5:14-16 with I Diwrei HaYamim 14:3-7, etc.), such liberties being taken may also be an indication that this genealogy is of lesser importance (perhaps because of footnote 2 above) than the much more detailed one given in Luqa.
4 Literally 'her master.'
5 Y'shu HaMeshikha, although not biologically the son of Yosip, is the legitimate heir to the throne of Dawid through Yosip because as Sanhedrin 19b says:
"Her sister Merab gave birth to them and she raised them [II Shmuel 6:23, 21:8], therefore they are called by her name. This teaches that whoever brings up an orphan in his home is regarded, according to Scripture, as though the child had been born to him."
See also Exodus Rabbah 46:5 and Megilah 13a.
Shlama, Craig