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Bible references
And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; (Matthew 1:12 KJV)
And after the carrying away to Babylon, Jechoniah begat Shealtiel; and Shealtiel begat Zerubbabel; (Matthew 1:12 ASV)
And after the carrying away of Babylon, Jechonias begat Salathiel, and Salathiel begat Zorobabel, (Matthew 1:12 DBY)
And after the Babylonian removal, Jeconiah begat Shealtiel, and Shealtiel begat Zerubbabel, (Matthew 1:12 YLT)
After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. (Matthew 1:12 WEB)
Interlinear KJV
Mt 1:12 And /de/ after /meta/ they were brought /metoikesia/ to Babylon, /Babulon/ Jechonias /Iechonias/ begat /gennao/ Salathiel; /Salathiel/ and /de/ Salathiel /Salathiel/ begat /gennao/ Zorobabel; /Zorobabel/
Adams Clarke’s Commentary.
Verse 12. Jechonias begat Salathiel – After Jechonias was brought to Babylon, he was put in prison by Nebuchadnezzar, where he continued till the death of this prince, and the accession of Evilmerodach, who brought him out of prison, in which he had been detained thirty-seven years, and restored him to such favour that his throne (seat) was exalted above all the kings which were with him in Babylon: Jer 52:31,32. But though he thus became a royal favourite, he was never restored to his kingdom. And, according to the prophecy of Jeremiah, Jer 22:30, no man of his seed sat upon the throne of David; yet the regal line was continued through his son Salathiel, who died in Babylon: but Zorobabel, his son, returned from captivity, and by him the race of David was continued, according to Matthew, by Abiud; and, according to Luke, by Rhesa. See on Lu 3:23, &c.
The term carrying away to Babylon, metoikesia, from metoikew, to change a habitation, or place of residence, would be more properly translated by the word transportation, which is here peculiarly appropriate: the change was not voluntary; they were forced away.
Matthew Poole’s Commentary
Verse 12. This Jechonias (1Ch 3:17-19) is generally thought to be Jehoiachin, the son of Jehoiakin; he is called Jeconiah, 1Ch 3:16, as well as Jehoiachin, 2Ch 36:8; so also he is called Jeconiah the son of Jehoiakim, Jer 24:1. That this Jechonias begat Salathiel (Ezr 3:2; 5:2; Ne 12:1; Hag 1:1) appeareth from 1Ch 3:17. It is here objected that God said concerning this Jeconiah, called also Coniah, Write ye this man childless, Jer 22:30 how then did he beget Salathiel?
But it is easily answered, for that verse. Jer 22:30, will expound itself: Write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper sitting upon the throne of David, and ruling any more in Judah: so as that text is plainly to be understood, without a child that shall actually succeed in the crown; for the text itself supposes that he should have seed, but none that should prosper, sitting upon the throne of David, and ruling in Judah, which the Scripture, 2Ch 36:1-23 justifieth, for the king of Babylon set up Zedekiah his uncle in his stead, who was the last king in Judah, in the eleventh year of whose reign the Jews were all carried captive. This Jeconiah had eight sons, as we read, 1Ch 3:17,18. Salathiel is there reckoned as his second son; possibly Assir died young, or at least childless, so as the right of the crown was in Salathiel, who is the person alone here named. But how Salathiel is here said to have begat Zorobabel is yet a greater difficulty; for, 1Ch 3:19, it is said, The sons of Pedaiah (not of Salathiel) were, Zerubabel, and Shimei. If Zorobabel were the son of Pedaiah, how could he be the son of Salathiel?
Several answers are given to this. Some think that Zorobabel, because he descended lineally from Salathiel, is called his son, which were a sufficient answer if the supposition were true, that Zorobabel were lineally descended from Salathiel: but that it is not, for according to 1Ch 3:18 Pedaiah was not the son, but the brother of Salathiel. Others think that Salathiel is here said to have begot Zorobabel, because Zorobabel succeeded him in the kingdom; but as that is a strange interpretation of the word begat, so neither was Salathiel a king, though possibly the title of the crown was in him as the great grandchild of Josiah, nor did ever Zorobabel assume the crown that we read of.
Whereas others say, that there were two Zorobabels, and that this son was the adopted son of Salathiel: both these things are suggested without proof. The most probable opinion, which I perceive the best interpreters acquiesce in, is, that Salathiel dying without issue, Pedaiah his brother married his wife, according to the law of God, De 25:5, and begat Zorobabel of her that had been the wife of Salathiel; and thence it is said Salathiel begat him, Pedaiah so raising up seed to his brother according to the law aforesaid. To this it is objected by some, that the law was, that the child should succeed in the name of the brother that was dead: so that if this were the sense, it should not have been, Salathiel begat Zorobabel, but Salathiel begat Salathiel.
The answer to this is not difficult; for, to succeed in the name of the brother that is dead, doth not signify, to be called by the very name with which he was called, but to be denominated his son, as if begotten by him. And this is evident from Ru 4:10, where Boaz hath these words, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren. Yet, Ru 4:21, Boaz, having a son by Ruth, did not call his name Mahlon, by the name of his father, but Obed.