Matthew Chapter 1 verse 3 Holy Bible

ASV Matthew 1:3

and Judah begat Perez and Zerah of Tamar; and Perez begat Hezron; and Hezron begat Ram;
read chapter 1 in ASV

BBE Matthew 1:3

And the sons of Judah were Perez and Zerah by Tamar; and the son of Perez was Hezron; and the son of Hezron was Ram;
read chapter 1 in BBE

DARBY Matthew 1:3

and Juda begat Phares and Zara of Thamar; and Phares begat Esrom, and Esrom begat Aram,
read chapter 1 in DARBY

KJV Matthew 1:3

And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;
read chapter 1 in KJV

WBT Matthew 1:3


read chapter 1 in WBT

WEB Matthew 1:3

Judah became the father of Perez and Zerah by Tamar. Perez became the father of Hezron. Hezron became the father of Ram.
read chapter 1 in WEB

YLT Matthew 1:3

and Judah begat Pharez and Zarah of Tamar, and Pharez begat Hezron, and Hezron begat Ram,
read chapter 1 in YLT

Pulpit Commentary

Pulpit CommentaryVerse 3. - Of Thamar ( Tamer, Revised Version). In this genealogy the only women mentioned beside the Virgin Mary herself, who must of necessity be introduced, are Tamar, Rahab, Ruth, and Bathsheba, and many explanations have been suggested why these should be specially singled out for notice. The most plausible reasons put forward have been that they are introduced because of the sins with which all but one of them were stained, and because two were not of the race of Israel. Thus, it has been thought, St. Matthew would, in the outset of his Gospel, proclaim Christ as the Friend, even the Kinsman, of sinners, and the Saviour offered to Gentiles as well as to Jews. It is probably wiser not to put so deep a meaning on the appearance of these names, but to consider that they are here because in each case the circumstances were different from the ordinary steps of the genealogy. Had they been in the same position as all the other wives and mothers who are unnamed, they also would have been left unnamed.

Ellicott's Commentary

Ellicott's Commentary for English Readers(3) Thamar.--The occurrence of the names of women in genealogies was the exception rather than the rule among the Jews; but there are instances enough in the Old Testament (e.g., Keturah, Genesis 25:1; the wives of Esau, Genesis 36:10; Timna, Genesis 36:22; Mehetabel, Genesis 36:39; Azubah, the wife of Caleb, 1Chronicles 2:18; Achsa, his daughter, 1Chronicles 2:49; and many others) to make the insertion of such names here quite natural, even without assuming any distinct purpose. It was enough that the women were historically notable. In the case of Thamar there were precedents enough for such an honourable mention. In the days of Ruth she was as much the heroine of the tribe of Judah as Rachel and Leah were of all Israel, and her name came into the formula of nuptial benediction (Ruth 4:12). It appears also in the genealogies of 1Chronicles 2:4. It would appear from the language of the Talmud as if the Jews looked on her strange and to us revolting history with quite other feelings. To them she was as one who, at the risk of shame, and, it might be, death, had preserved the line of Judah from destruction, and "therefore was counted worthy to be the mother of kings and prophets." The mention of Zara, though not in the line of succession, follows the precedent of 1Chronicles 2:47. . . .