Dutch 
English 
Chinese 
Arabic 
Spanish 
Portuguese 
Russian 
French 
Italian 
German 
Japanese Samenvatting
- De bijbelse genealogie van Noach tot Jezus gaat via Sem, Abraham, David en uiteindelijk tot Christus, waarmee Gods trouw van generatie op generatie wordt aangetoond en de oudtestamentische profetieën worden vervuld. Deze afstamming omvat zowel rechtvaardige als gebrekkige individuen, die Gods genade benadrukken.
- Er zijn verschillen tussen de genealogieën in Mattheüs en Lucas, die verschillende doeleinden kunnen weerspiegelen (Mattheüs benadrukt de koninklijke afstamming van Jezus, Lucas Zijn band met de hele mensheid) of mogelijk juridische versus biologische afstamming vertegenwoordigen. Deze verschillen zijn al eeuwenlang onderwerp van wetenschappelijke discussie.
- De genealogie omvat verschillende vrouwen (Tamar, Rahab, Ruth, Bathseba en Maria), wat belangrijk is gezien de patriarchale normen van die tijd. Hun inclusie toont Gods inclusieve liefde en de belangrijke rol van vrouwen in de heilsgeschiedenis.
Bibliography (Click to show)
—
Bibliography:
Alexander, T. (1993). Genealogies, Seed and the Compositional Unity of Genesis. Tyndale Bulletin.
Babkina, S. (2023). HISTORY AND MYTHOLOGY IN THE GOSPEL STORY ABOUT THE EXECUTION OF JOHN THE BAPTIST. Studia Religiosa Rossica: Russian Journal of Religion.
Blumenthal, F. (2013). From Noah to Abraham: The Onomastics of the Period. Jewish Bible Quarterly, 41, 250.
Corresponding the Pinnacle and Depth of Man in the Quran and Masnavi and its Reflection in Safavid Paintings. (2021).
Delalay, M.-A. (2009). The covenant ritual in Genesis 15¯: examining the nature of the covenant in light of its cultural and literary context.
Dell, K. (2020). Joseph Blenkinsopp, The Beauty of Holiness: Re-Reading Isaiah in Light of the Psalms (London: T&T Clark/Bloomsbury, 2018), pp. xii + 174. £55.00. Scottish Journal of Theology, 73, 186–188.
Eloff, M. (2004). Exile, restoration and Matthew’s genealogy of Jesus ’O ΧΡΙΣΤΟΣ. 38, 75–87.
Epp, J. E. (2019). Blessing and Curse.
Glover, D. (2022). For That Is What His Name Means (Acts 13:8): Luke’s Etymology of Elymas the Magician. The Catholic Biblical Quarterly, 84, 609–626.
Grover, R. A. (2019). Full Issue. Avian Diseases, 63, 1–149.
Guignard, C. (2016). Les traditions généalogiques de la famille de Jésus et les généalogies évangéliques. 4, 165–216.
Hummon, D. (2008). Climbing Jacob’s Ladder: Reconstructing the Ladder in African American Spirituals. The Journal of American Culture, 31, 164–174.
Kaminski, C. M. (2005). From Noah to Israel: Realization of the Primaeval Blessing After the Flood.
Madsen, J. (2020). Covenant Peoples, Covenant Journeys: Archetypal Similarities between the Noah, Abraham, and Moses Narratives. 19, 1–17.
Moon, C. (2017). Blood, Blood Everywhere and Not A Drop To Drink: How Jesus’ Blood Fulfills the Law. Lumen et Vita.
Shenk, C. E. (1994). Book Review: Faith without Prejudice: Rebuilding Christian Attitudes toward Judaism. Missiology: An International Review, 22, 244–245.
Sinaga, J., Sinambela, J., Tamba, G., & Pane, E. (2022). THE JESUS GENEALOGY CONTROVERSY REVEALS THE SECRET OF THE SALVATION PLAN. QUAERENS Journal of Theology and Christianity Studies.
Smit, P. (2010). Something about Mary? Remarks about the Five Women in the Matthean Genealogy. New Testament Studies, 56, 191–207.
Soyer, F. (2016). All one in Christ Jesus? Spiritual closeness, genealogical determinism and the conversion of Jews in Alonso de Espina’s Fortalitium Fidei. Journal of Spanish Cultural Studies, 17, 239–254.
Thompsett, F. H. (2004). Baptismal living: Steadfast covenant of hope. Anglican Theological Review, 86, 9–18.
Tolan, J. (2018). The Quranic Noah and the Making of the Islamic Prophet: A Study of Intertextuality and Religious Identity Formation in Late Antiquity. Islam and Christian-Muslim Relations, 29, 530–532.
Wert, L. (2004). From Abraham to Jacob: Promise and Fulfillment. Verbum, 2, 34–47.
Wilson, M. W. (2015). Noah, the ark, and the flood in early Christian literature. Scriptura¯: International Journal of Bible, Religion and Theology in Southern Africa, 113, 1–12.
Withers, B. C. (1999). Unfulfilled promise: the rubrics of the Old English prose Genesis. Anglo-Saxon England, 28, 111–139.
Archer, J. (2021). Ancient Bioi and Luke’s Modifications of Matthew’s Longer Discourses. New Testament Studies, 68, 76–88.
Grover, R. A. (2019). Full Issue. Avian Diseases, 63, 1–149.
Ibrahim, R. (2019). Cathedrals and churches of the pilgrimage routes for Cathedral of Santiago de Compostela Assist.
Madsen, J. (2020). Covenant Peoples, Covenant Journeys: Archetypal Similarities between the Noah, Abraham, and Moses Narratives. 19, 1–17.
Ray, P., Norris, & Hamacher, D. (2011). Aboriginal-Rock art-Archaeoastronomy-Ethnoastronomy-Australia ASTRONOMICAL SYMBOLISM IN AUSTRALIAN ABORIGINAL ROCK ART.
Reynolds, E. (2013). The Development of Stained Glass in Gothic Cathedrals. 4, 3.
Rippin, A. (2000). The Near and Middle East. Bulletin of the School of Oriental and African Studies, 63, 288–289.
Sanders, H. (1913). The Genealogies of Jesus. Journal of Biblical Literature, 32, 184.
Sivertsen, B. (2005). New Testament Genealogies and the Families of Mary and Joseph. Biblical Theology Bulletin, 35, 43–50.
Strømmen, H. (2014). The ends of (hu)man¯: following Jacques Derrida’s animal question into the biblical archive.
Tworek, M. (2010). The University of Mantua, the Gonzaga and the Jesuits, 1584–1630 . By Paul F. Grendler. Pp. xiii+287 incl. 4 maps, 2 genealogical charts and 13 figs. Baltimore: The Johns Hopkins University Press, 2009. £31. 978 0 8018 9171 7. The Journal of Ecclesiastical History, 61, 859–859.
Whitaker, C. J. (2015). Black Legacies: Race and the European Middle Ages by Lynn T. Ramey (review). College Literature, 42, 355–358.
Willmington, H. L. (2017). The Two Genealogies as Given by Matthew and Luke.
ì´종근. (2002). 고고Õ™ 논단(#)(#)(#) 고대 ë°â€Ã«Â²Â¨Ã«Â¡Â ë°°ê²½ì—Âì„ÅìÂËœ 족보 ê³µì‹Å성엠관Պ연구. 15–29.