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Matthew 1:7–8 — Asa or Asaph? The Name in Christ’s Royal Genealogy
One Greek letter turns a king into a psalmist. The Textus Receptus names Asa, king of Judah.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:10 — Amon or Amos? A Second Genealogical Name under Review
Matthew’s next disputed name repeats the shape of the first. The Textus Receptus reads Amon, the king who fathered Josiah.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:11 — Was Jehoiakim Omitted from Matthew’s Genealogy?
Josiah did not directly father Jeconiah. Jehoiakim stands between them in the Old Testament history.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:16 — “Joseph the Husband of Mary”: The Text and the Virgin Birth
Matthew’s repeated formula stops at Joseph. He does not write, “Joseph begat Jesus.” He calls Joseph Mary’s husband and says that Jesus was born of whom—a feminine singular pronoun pointing to Mary.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:18 — “The Birth of Jesus Christ” or “The Genesis of Jesus Christ”?
The received Greek uses γέννησις, “birth.” The critical text uses γένεσις, a broader word for origin, coming-to-be, or genesis. Only one Greek letter separates them.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:22 — Did a Copyist Name Isaiah in Matthew’s Prophetic Formula?
Matthew does not name the prophet here. The quotation comes from Isaiah 7:14, and a small line of witnesses supplies Isaiah’s name.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 1:25 — “Her Firstborn Son” or Simply “a Son”?
The Textus Receptus says Mary bore her firstborn son. The critical text reads more briefly, “she bore a son.” Between those forms stand manuscripts that keep firstborn but lose her, or keep another part of…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 2:18 — “Lamentation, Weeping, and Great Mourning”: The Full Text of Rachel’s Cry
The received quotation gives three sounds: lamentation, weeping, and great mourning. The critical text omits the first pair of words and begins with “weeping and great mourning.” Rachel still cries in…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 2:5 — Did a Copyist Add Micah—or Even Isaiah—to the Prophetic Citation?
When Herod asks where Christ should be born, the priests answer from the prophet. The Textus Receptus and the standard critical text introduce the answer with the bare words “by the prophet.” A few…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 3:7 — “His Baptism”: Does the Pronoun Belong in John’s Rebuke?
The difference is a pronoun. The Textus Receptus calls the rite his baptism—John’s.
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 3:11–12 — Baptism, Fire, and “His Garner”: Small Variants in John’s Warning
John’s warning contains several small variations rather than one missing sentence. Copies shift the order of “baptize you,” some omit “and fire,” an early papyrus gives a Mark-like form, and the possessive…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.
Matthew 3:15–16 — Jesus’ Baptism: “Him,” “Unto Him,” and the Opened Heavens
No major reading removes Jesus’ baptism or the Father’s voice. The differences lie in the people named, the placement of “straightway,” the articles around the Spirit, and one important phrase: were the…
Why this matched: Matched subjects, doctrines, categories, or keywords for “Confessional Bibliology”.