How Can Jesus Be Heir to the Throne of David?

Posted on by K.B. Vogelman

If Mary, a virgin, miraculously conceived Jesus by the Holy Spirit, how then can Jesus of Nazareth have a legal claim to the royal inheritance rights of the House of David without a biological father? The answer lies in the established legalities of the Jewish laws of family and priest hereditary rights.

“… he who comes first in the order of hereditary succession transmits that right to his descendants, and that the father comes before all his descendants in hereditary succession…” – Jewish Encyclopedia

In a normal situation, betrothal and marriage would have provided the legal means for Joseph to pass to Jesus his rights of inheritance to the lineage of David.^[1] Mary’s unique circumstances were anything but normal and the freewill of Joseph was a wild card.

Joseph was visited by an “angel of the Lord” with a message that Mary became pregnant by the Holy Spirit and would bear a son as a fulfillment of prophecy. Although he was not the biological father of Mary’s baby, Joseph decided he would not divorce her and be the father to her baby.

Lineage inheritance rights of the son and paternity by the father relied on several Jewish laws and customs. The law favored the rights of the unborn son who had no control over the circumstances of his own conception.^[2]

“Doubtful paternity involves not only the right of inheritance, but also, if the father be a kohen, the claim of priesthood with all its privileges and restrictions, including those regarding incest and prohibited marriage. Biblical chronology ignores the mother in the lineal descent of generations. The father was considered the stem of the family tree. The census was conducted “after their families, by the house of their fathers” (Num. §, 2). The father’s priesthood descended to his issue only by legal (with kedushlu) and lawful (not incestuous) marriage.” – Jewish Encyclopedia

For a female impregnated by someone other than the husband, paternity rights were also addressed by other Jewish legalities.^[3] Marriage preserved the lineage inheritance rights for Jesus from his father, regardless of Mary’s source of conception.

“Acts of adultery by a wife living with her husband do not affect his paternity of her children, as the maxim is “The issue follows the majority of cohabitations by the husband” – Talmud Sotah 27a

“Paternity can not be claimed for a child begotten out of wedlock when the alleged father disclaims it, even though the mother was his mistress and the child be born after he has married her.” The mother’s own claim, when denied by the man, is not accepted. But a man may establish his paternity of a son born out of wedlock, to entitle the son to the right of inheritance and of priesthood. A man may also disclaim the paternity of a child born to his legal wife; but he may not do so after that child has had a child (Shulḥan ‘Aruk, Eben ha-‘Ezer, 4, 29).” – Jewish Encyclopedia

Conception outside of marriage was not a disqualifying factor for the inheritance and lineage rights to the priesthood. Paternity by Joseph, the wild card factor, was a different matter – he still had the option to disclaim paternity.

Further action was required – Joseph had to establish that he accepted the child as his own. One definition of “establish” by Merriam-Webster is: “to cause (someone or something) to be widely known and accepted.”^[4] Joseph took several steps to establish Jesus as his rightful son.

As parents, Joseph and Mary had their 8-day old son circumcised. At that time, they officially named him “Jesus” as each had been independently instructed by an angel:^[5]

^{LK 2:21} And when eight days were completed for the circumcision of the Child, His name was called JESUS, the name given by the angel before He was conceived in the womb. _(NKJV)

A month after the birth of Jesus, two more separate events took place as required by the Law – the purification by Mary after her childbirth and the Redemption of the Firstborn by Joseph, each with different requirements:

^{LK 2:22-24} “Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, “Every male who opens the womb shall be called holy to the LORD”), and to offer a sacrifice according to what is said in the law of the Lord, “A pair of turtledoves or two young pigeons.”” _(NKJV)

Additionally, every mother was required to forego a purification ceremony. The law required that 33 days after childbirth of a son, 60 days for a daughter, the mother was to offer a purification sacrifice.^[6]

A father of a mother’s firstborn had responsibilities known as the Redemption of Firstborn ceremony when every firstborn son was to be presented to a priest. Redeeming a first-born required no sacrifice, only a nominal payment to the priest.^[7]

Jewish custom expected the father to pronounce a blessing on his son to be followed by a feast. A priest attended the feast and had a dialog with the father to make an impression upon the attendees. One of the purposes of the Redemption of Firstborn ceremony was to affirm the right of inheritance of the firstborn:^[8]

“Any doubt regarding the primogeniture of a child is decided in favor of the father.” – Jewish Encyclopedia

“Primogeniture” has two definitions according to Merriam Webster. The first, “the state of being the firstborn of the children of the same parents.”^[9] The second relates to the first: “an exclusive right of inheritance belonging to the eldest son.”

Joseph publicly established paternity affirming the lineage and inheritance rights of Jesus through marriage and the Redemption of the Firstborn ceremony sanctioned by a priest. As a father, Joseph presented Jesus to the Lord and gave him a first-born blessing.

Jewish leaders never challenged that Jesus was born in the royal lineage of the House of David. Prophecies by Isaiah, Jeremiah and Zachariah, concurred by Rabbi sages, set forth the one commonly held requirement that the Messiah must be born in the House of David. What is the probability that the inheritance rights of Jesus met the requirements of the prophesied Messiah?

Updated November 15, 2023.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] “inheritiance.” Jewish Encyclopedia. 2011. < http://www.jewishencyclopedia.com/articles/8114-inheritance > “adoption.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/852-adoption> Myers, Jeremy. Redeeming God. Jewish Law. image. 2011. <https://redeeminggod.com/wp-content/uploads/2011/07/Jewish-law.gif >
[2] “Paternity.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/11939-paternity>
[3] “Paternity.” Jewish Encyclopedia. 2011. “primogeniture.” Jewish Encyclopedia. 2011. http://jewishencyclopedia.com/articles/12362-primogeniture>
[4] “establish.” Merriam-Webster. English Language Learners Definition of establish. <https://www.merriam-webster.com/dictionary/establish>
[5] Leviticus 12:3; Matthew 1:19-25; Luke 1:31. “Circumcision.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/4391-circumcision>
[6] Leviticus 12:2-8. “Childbirth” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/4328-childbirth>
[7] Numbers 18:15-16; Luke 2:22-24. CR Exodus 13:2; Numbers 3:46-49, Deuteronomy 21:17. “First Born, Redemption of.” Jewish Encyclopedia.
[8] ““First-born, redemption of.” Jewish Encyclopedia. 2011. “First-born, Redemption of.” Jewish Encyclopedia. 2011. <https://jewishencyclopedia.com/articles/6138-first-born-redemption-of>
[9] “primogeniture.” Merriam-Webster. 2019. <https://www.merriam-webster.com/dictionary/primogeniture>

An Undisputed Messiah Requirement

Posted on by K.B. Vogelman

An Undisputed Messiah Requirement

One Messiah requirement is common to both Judaism and Christianity in Matthew and Luke. The foundations begin in Genesis with a prophetic blessing by Jacob, then the Law handed down to Moses followed by many prophecies thereafter until the appearance of Jesus of Nazareth.

First, prophetic blessings were given by Jacob, aka Israel, to each of his sons. One son, Judah, received the blessing that his family-tribe lineage would be like a lion that would possess the “scepter”:

^{Gen 49:8-10} “Judah, [as for] you, your brothers will acknowledge you. Your hand will be at the nape of your enemies, [and] your father’s sons will prostrate themselves to you. A cub [and] a grown lion is Judah. From the prey, my son, you withdrew. He crouched, rested like a lion, and like a lion, who will rouse him? The scepter shall not depart from Judah, nor the student of the law from between his feet, until Shiloh comes, and to him will be a gathering of peoples.”_{(Complete Jewish Bible)}^[1]

Rabbi Rashi, one of most revered Rabbi sages, identified Shiloh as the “King Messiah, to whom the kingdom belongs.” According to Rashi, the“scepter” refers to the royal lineage of “David and thereafter.”^[2]

Centuries later, at Mt. Sinai Moses received the Law from God defined in the books of the Torah – Genesis, Exodus, Leviticus, Deuteronomy and Numbers. Much more than just the 10 Commandments, the Law of God also included promises and prophecies. One was the promise of a future kingdom in an unnamed place God would choose.^[3]

Leaving Mt. Sinai on their quest to reach the promised land of Abraham, the tribes of Israel were defeating one enemy after another creating dread by those kings and nations lying in their path. One enemy king, Balak, thought he could cleverly use God to prevent his Moab nation’s defeat.

Persistently, Balak asked the prophet Balaam to place a curse from God on the Hebrews, but the prophet refused. In response, Balaam instead issued a momentous Messiah prophesy saying:

^{Nm 24:17}“I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth.”_{(New American Standard Bible)}

“Scepter” or “staff” is translated from the same Hebrew word shebet appearing in Jacob’s blessing of Judah.^[4] Again, Rashi said shebet represents “a king who rules dominantly” pointing to King David. A star, the Rabbi describes, “shoots out like an arrow” and uproots the sons of Sheth or Seth, the son of Adam; in other words, symbolically all of mankind.^[5]

Rabbi Maimonides authored the 13 Principles of Faith defining the fundamentals of the Jewish faith. In it, the Rabbi interpreted Balaam’s prophecy to be referring to the future King David and the Messiah who will be a King from the “House of David.”^[6] Later, building on Balaam’s prophecy, the prophet Nathan promised Israel’s King David:

^{2 Sam 7:16}“Your house and your kingdom shall endure before me forever; your throne shall be established forever.”_{(New American Standard Version)}

Multiple prophecies of the Branch of David were issued by prophets Isaiah, Jeremiah and Zechariah.^[7] Isaiah, regarded by Judaism and Christianity to be the greatest of all the prophets, alone issued multiple Messiah prophecies.^[8] One Isaiah prophecy viewed by Christians as pointing to the Messiah is often seen during Christmas season: ^[9]

^{Is 9:5-6 (vs. 6-7)} “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.”_{(Jewish Publication Society)}^[10]

Rabbi Jose the Galilean, in the Babylonian Talmud tractate, “The Chapter on Peace,” identified one of the names of the Messiah as the “Prince of Peace.” In the second verse (6/7), the prophecy says he will rule from the throne of David.^[11]

Rabbi Tanhun in a Talmud Gemara interpreted two of the six blessings of Ruth 3:17 as referring to David and the Messiah.^[12] The Rabbi associated the Messiah with “peace” in Isaiah 9:5 clarifying the blessing of David by identifying the Messiah as the son of the “Bethlechemite” Jesse with the Messiah’s blessing appearing in Isaiah 11:2:

“The name of the Messiah is also “peace” (Shalom), as it is written [Is. ix. 5]: “The prince of peace.” … “Messiah — as it reads [Is. xi. 2]: “And there shall rest upon him the spirit of the Lord, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord.”^[12]

Isaiah chapter 11 contains a second prophecy referencing the “root of Jesse.” The Jewish Encyclopedia recognizes Jesse as the father of King David saying of Isaiah’s 11:10 prophecy, it is “one of his sublimest Messianic prophecies.”^[13]

^{Is 11:1-2 “}And a shoot shall spring forth from the stem of Jesse, and a twig shall sprout from his roots.And the spirit of the Lord shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and heroism, a spirit of knowledge and fear of the Lord.” _{(Complete Jewish Bible}₎

^{Is 11:10 “}And it shall come to pass on that day, that the root of Jesse, which stands as a banner for peoples, to him shall the nations inquire, and his peace shall be [with] honor.”_{(Complete Jewish Bible}₎

Judaism interprets the prophecies of the scepter, the Prince of Peace, the “root of Jesse” and the Branch as referring to the Messiah. These prophecies establish the one single prophetic Messiah requirement recognized by both Judaism and Christianity – the Messiah must born in the family lineage of King David. What then are the odds that Jesus of Nazareth is the fulfillment of this Messiah requirement?

Updated October 19, 2022.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] The Compete Jewish Bible – with Rashi Commentary. 2019. <https://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm>

[2] Rashi. The Compete Jewish Bible – with Rashi Commentary. Commentary on Genesis 49:10. “The Throne of David Trailer.” Vimeo. Image. 2014. <https://vimeo.com/113429903>

[3] Dueteronomy17:14-15.

[4] Net.bible.org. Numbers 24:17. Hebrew text shebet <07626>. 2019. <http://classic.net.bible.org/strong.php?id=07626>

[5] Rashi. The Complete Jewish Bible with Rashi Commentary. Numbers 24:17 commentary.

[6] Maimonides. “The Law Concerning Moshiach.” Ed. Yechezkal Shimon Gutfreund, Chapters 11 & 12. <http://www.kesser.org/moshiach/rambam.html#SIE>

[7] Rich, Tracey R. “Mashiach: The Messiah.” Judaism101. 2011. <http://www.jewfaq.org/mashiach.htm>

[8] “Isaiah.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/8235-isaiah> “Isaiah.” Biblica | The International Bible Society. 2019. <https://www.biblica.com/resources/scholar-notes/niv-study-bible/intro-to-isaiah>

[9] Rashi. The Complete Jewish Bible with Rashi Commentary. Isaiah 9:6 commentary.

[10] “The Book of Yeshayahu (Isaiah): Chapter 9.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/yeshayahu-isaiah-chapter-9>

[11]The Babylonian Talmud. Trans. Michael L. Rodkinson. 1918. Book 5: Tractate Derech Eretz-Zuta, “The Chapter on Peace.” p 32. <http://www.sacred-texts.com/jud/t05/ere18.htm> “Minor Tractate Zuta Rabbah: Chapter on Peace.” Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/minor-tractate-zuta-rabbah-chapter-on-peace> “Jewish Concepts: Peace.” Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/peace> “Jose the Galilean.” Jewish Encyclopedia. <http://www.jewishencyclopedia.com/articles/8788-jose-the-galilean>

[12] “Tractate Sanhedrin: Chapter 11.” Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/tractate-sanhedrin-chapter-11; CR Soncino Babylonian Talmud. Ed. Isidore Epstein. “Sanhedrin 93b.” 1935-1948. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_93.html#93b_12

[13] “Jesse.” JewishEncyclopedia.com. 2011. <https://jewishencyclopedia.com/articles/8613-jesse> “The Book of Yeshayahu (Isaiah): Chapter 11. Jewish Virtual Library. 2019. <https://www.jewishvirtuallibrary.org/yeshayahu-isaiah-chapter-11>

Joseph’s Dilemma With Mary

Posted on by K.B. Vogelman

Joseph’s Dilemma With Mary

Joseph’s behavior affected the Nativity story much more than it may seem. His reactions to the extreme circumstances surrounding Mary’s pregnancy reveals truths about her as well as himself.

Most likely Joseph knew Mary through community interactions in Nazareth such as during the harvest or through their Synagogue.^[1] He would have been familiar with her family’s reputation and had confidence that she was a marriageable virgin, a very important factor in their conservative Jewish society.^[2]

Betrothals typically lasted for a year during which time Joseph was expected to be very busy.^[3] As a bridegroom, in addition to paying the traditional bride-price, he had to make money for other financial obligations such as preparing their new home and sponsoring a 3-day wedding feast for their guests.^[4]

Initially, Joseph had few worries about the virtuous nature of his prospective bride. By law, a marriage contract called a ketubah legally declared Mary to be a virgin; the terms of their marriage; and it was signed by the witnesses who vetted Mary.

Mary had less commitment pressures to prepare for the wedding … simply follow the rules of the process. A betrothed girl subject to Judaic Law was under strict supervision of her family and the watchful eye of the community. She was not allowed to be alone at any time with an adult male, not even a male family member.^[5]

During his appearance to Mary delivering God’s message that she was miraculously pregnant, Gabriel the archangel, also informed Mary that Elizabeth, her cousin, was 6 months pregnant. With a common unique situation, it seemed to be the perfect opportunity to visit Elizabeth who lived in a village about 6 days away near Jerusalem.^[6]

Mary would be gone for 3 months. Keeping in touch with Joseph would be very limited and delayed, if at all.^[7]

Joseph would not become aware of Mary’s pregnancy until sometime after her return to Nazareth. It is unclear exactly when he discovered that she was pregnant, but it is clear from Matthew‘s use of the Greek word heurisko meaning “to hit upon…to find (by chance)” that it was a big surprise when he did find out!^[8]

Overwhelming emotions by Joseph would be expected – hurt and anger followed by resentment, embarrassment, doubt, uncertainty, temptations of vengefulness and other mixed feelings. Then the big question – what to do next?

Knowing he was not responsible for Mary’s pregnancy, there were two huge consequences to consider. First is the obvious, why would a bridegroom want to marry his bride-to-be who was carrying a child fathered by someone else?

Joseph had the legal recourse of a divorce during their betrothal. For him, it was a legitimate escape avenue for Mary’s seemingly obvious indiscretion and Jewish law favored his position – he only had to make the accusation of adultery.^[9]

Very strong circumstantial evidence supported such a charge. Joseph just needed to point to Mary’s state of pregnancy that began while she was out-of-town on a 3-month trip without him to visit her cousin, Elizabeth.^[10]

His reaction to the situation is perhaps the most telling evidence of a truth that Joseph was not the father of Mary’s child. Playing the divorce card would also have immediately ended the royal inheritance rights of the unborn Jesus.^[11]

Consequences of a divorce weighed heavily on Joseph. Not only would it destroy Mary’s reputation and cause financial loss to both Mary and her family, a public accusation of infidelity could carry a charge of adultery – stoning would not have been out of the question.^[12]

Attesting to Joseph’s honorable character, he was seeking to quietly settle the divorce. It would, in effect, minimize embarrassment to Mary, her family and avoid the public charge of adultery.^[13]

Moving forward with the marriage had many downsides although it would be the expected behavior of a man who believed himself to be the father of his betrothal’s baby. Frowned upon by the Rabbis, accidental pregnancies during betrothals were a reality, even in those days. The Rabbi’s dealt with these instances by allowing the couple to move up their wedding date and get on with life as a married couple.^[14]

If Joseph stayed with his pregnant betrothal, their community of family, friends and neighbors would assume the pregnancy was a result of his own doing, even if it wasn’t. Joseph would have to endure the undeserving consequences of facing public scorn and humiliation while swallowing his pride and overcoming his personal feelings.

It would take a big man. Few men would do it. Unexpectedly, Joseph decided not to pursue a divorce.

Joseph set aside all his negative emotions and feelings to honor his marriage commitment to Mary knowing he was not the father of her child while willingly accepting the consequences that would come with it. What caused this sudden change of heart was not to be expected.

Matthew reports the game-changing moment came from a visit by “an angel of the Lord.” He delivered a message from God telling Joseph that Mary’s conception was from the Holy Spirit, her child would be a boy to be named Immanuel which Joseph understood to mean “Jesus.”^[15]

Actions speak louder than words, volumes in this case. Something very unusual and significant happened.^[16] Did Joseph’s behavior play a key role in determining if the conception and birth of Jesus of Nazareth was a fulfillment of the Isaiah 7:14 prophecy?

Updated November 15, 2023.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Brayer, Menachem M. The Jewish Woman in Rabbinic Literature. 1986. pp 68-69. <http://books.google.com/books?id=GhPxFOCdQj4C&pg=PA143&lpg=PA143&dq=sex+betrothal+jewish&source=web&ots=G4jLlub8y9&sig=gnkOuPI8xLKvYl57J9PR9VY3kVg#PPA143,M1>
[2] Deuteronomy 22:15, 19. Brayer. The Jewish Woman in Rabbinic Literature. pp 57, 59, 61. “Marriage Laws.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/10435-marriage-laws>
[3] “Betrothal.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/3229-betrothal> Brayer. The Jewish Woman in Rabbinic Literature. p 62. Edersheim. The Life and Times of Jesus the Messiah. 1883. Book II, Chapter 4. https://philologos.org/__eb-lat/book204.htm> Thompson, James C. Women in the Ancient World. July 2010. “Women in Ancient Israel” > “Women and the Law in Ancient Israel.” <http://www.womenintheancientworld.com/women%20and%20the%20law%20in%20ancient%20israel.htm>
[4] Soncino Babylonian Talmud. Ed. Isidore Epstein. Kethuboth 3b. 1935-1948. <https://israelect.com/Come-and-Hear/kethuboth/kethuboth_3.html> Missler, Chuck. “The Wedding Model.” Koinonia House, Inc. 2018. <http://www.khouse.org/articles/2003/449/#notes> Brayer. The Jewish Woman in Rabbinic Literature. p 70. “Marriage Contract for Shelamzion and Judah.” K. C. Hanson’s Collection of Greek Documents. 128 AD. photo. <http://www.kchanson.com/ANCDOCS/greek/marrcon.html>
[5] Soncino Babylonian Talmud. Kethuboth 12a, 12b, 13a, 13b. <https://israelect.com/Come-and-Hear/kethuboth/index.html> “Adultery.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/865-adultery> Brayer. The Jewish Woman in Rabbinic Literature. pp 142-143.
[6] Luke 1. “Map of Israel in the Time of Jesus.” Bible History Online. n.d.<https://www.bible-history.com/maps/palestine_nt_times.html>
[7] Luke 1.
[8] Matthew 1:18. Net.bible.org. Greek text. “heurisko <2147>.” Lexicondorance.com. <http://lexiconcordance.com/greek/2147.html>
[9] “Adultery.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/865-adultery>
[10] Matthew 1:18, 39-43; Luke 1:39, 56. Edersheim. The Life and Times of Jesus the Messiah. p 586. “Adultery.” Jewish Encyclopedia. 2011. Brayer, Menachem M. The Jewish Woman in Rabbinic Literature. pp 192-193. <http://books.google.com/books?id=GhPxFOCdQj4C&pg=PA143&lpg=PA143&dq=sex+betrothal+jewish&source=web&ots=G4jLlub8y9&sig=gnkOuPI8xLKvYl57J9PR9VY3kVg#PPA143,M1>
[11] Matthew 1:19. “Divorce.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/5238-divorce> Edersheim, Alfred. The Life and Times of Jesus the Messiah. 1883. Book II, Chapter 4. <http://philologos.org/__eb-lat/default.htm
[12] Deuteronomy 22:20-21, 23-24. John 8:2-7. “Adultery.” Jewish Encyclopedia. “Marriage Laws.” Jewish Encyclopedia. “Marriage Ceremonies.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/10434-marriage-ceremonies> Josephus, Flavius. Against Apion. Book II, #25. Trans. and commentary William Whitson. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Thompson,“Women in the Ancient World.” Edersheim. The Life and Times of Jesus the Messiah. Book II, Chapter 4.
[13] Matthew 1:19. Schneerson; Menachem M. “The Betrothed.” Chabad org. 2018. <http://www.chabad.org/parshah/article_cdo/aid/296931/jewish/The-Betrothed.htm> “Marriage Ceremonies” & “Adultery.” Jewish Encyclopedia.
[14] Brayer. The Jewish Woman in Rabbinic Literature. pp 143-144, 146-147. Lamm, Maurice. The Jewish Way in Love & Marriage. 2018. Section “Celebrating the Marriage Covenant” > Chapter “Jewish Betrothal Blessing;” Section “The Structure of The Marriage Covenant” > Chapter “The Jewish Marriage Ceremony.” <http://www.chabad.org/library/article_cdo/aid/465140/jewish/The-Jewish-Way-in-Love-Marriage.htm> Edersheim. The Life and Times of Jesus the Messiah. Book II, Chapter 4, footnote #27. “Ḳiddushin.”’ Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/9310-kiddushin>
[15] Matthew 1.
[16] Edersheim. The Life and Times of Jesus the Messiah. Book II, Chapter 4.