Matthew 1:16 — the genealogy's spine reaches him: 'Yaakov begat Yosef the husband of Miryam, of whom was born Yeshua, who is called Messiah'
Matthew 1:18–19 — betrothed to Miryam; on finding her pregnant before they came together, and 'being a righteous man (tzaddik), and not willing to make her a public example, was minded to put her away privily'
Matthew 1:20–21 — a messenger of Yah appeared to him in a dream, telling him not to fear to take Miryam as his wife, 'for that which is conceived in her is of the Ruach ha-Kodesh,' and instructing him to name the child Yeshua, 'for he shall save his people from their sins'
Matthew 1:24–25 — he took Miryam as his wife but 'knew her not till she had brought forth her firstborn son: and he called his name Yeshua'
Luke 2:1–5 — the census of Caesar Augustus required him to travel from Natzeret to Beit-Lechem with Miryam, 'great with child,' 'because he was of the house and lineage of David'
Luke 2:21–24 — he and Miryam brought the infant Yeshua to the Temple for circumcision on the eighth day and for the offering of purification, 'as it is written in the law of Yah'
Matthew 2:13–15 — warned in a dream to flee with Miryam and the child to Egypt to escape Herod's slaughter of the children of Beit-Lechem
Matthew 2:19–23 — after Herod's death, directed in a dream to return, but settled in Natzeret of the Galil rather than Yehudah, out of fear of Herod's son Archelaus — 'that it might be fulfilled... He shall be called a Natzarene'
Luke 2:41–50 — the last narrative episode showing him as a living presence: at Pesach when Yeshua was twelve, he and Miryam searched for three days before finding the boy in the Temple, 'about his Father's business'
Matthew 13:55 Mark 6:3 — identified by his neighbors in Natzeret as 'the carpenter' (tekton) and Yeshua as 'the carpenter's son' or 'the son of the carpenter' — the trade Yeshua apparently learned from him
“'Yaakov begat Yosef the husband of Miryam, of whom was born Yeshua, who is called Messiah' (Matthew 1:16) — the genealogy's final 'begat,' in the same chapter that says the child was not his by ordinary descent”
Traditional note: This entry addresses the comprehensive Matthew/Luke genealogical divergence forward-referenced from 'yechonyahu', 'shealtiel', 'zerubavel', 'mattan', and 'yaakov-avi-yosef'. (1) The two genealogies disagree at almost every point between David and Yosef. Matthew traces David's line through Shlomo (David's successor as king) down through the Davidic kings to Yechonyahu, then (per the disputed link in 'shealtiel') to She'altiel, Zerubavel, the eight 'silent generation' names, Yaakov, and Yosef — naming Yosef's father as Yaakov. Luke 3:23–31 traces David's line through Natan (another son of David, 2 Samuel 5:14, 1 Chronicles 3:5, never a king) down through an entirely different eighteen-generation sequence to 'Eli' (Heli), whom Luke names as Yosef's father. (2) This dataset records both without resolving them. The principal harmonizations offered historically — for reference, not as this dataset's position — are: (a) the line of Natan (Luke) and the line of Shlomo (Matthew) intermarried or converged through a levirate marriage at some point in the post-exilic generations, so that Yaakov and Eli were half-brothers (sons of the same mother by different fathers, one from each line), and when one died childless the other's son Yosef was reckoned as both men's heir — a tradition associated with the early church historian Eusebius, citing material from Julius Africanus; (b) Luke's genealogy is in fact Miryam's, with Yosef named as Eli's son-in-law rather than son — Hebrew and Aramaic usage could reckon a daughter's husband within a genealogy where there was no son, and under this reading 'Eli' would be Miryam's father, making this genealogy relevant chiefly to 'miryam' rather than to Yosef directly; (c) Matthew traces the legal/royal succession — the throne-right of David, which (per the harmonizations already discussed at 'yechonyahu' regarding the 'curse of Coniah') could pass through adoption, levirate marriage, or legal heirship rather than strict biological descent — while Luke traces strict biological descent through a non-royal branch of David's house. (3) A further, related point: Matthew narrates the virgin birth (Matthew 1:18–25) within the same chapter as this genealogy, which under most traditional readings means the genealogy is understood to establish Yeshua's legal Davidic status through Yosef (sufficient for inheritance and Messianic identity under Jewish law) rather than a claim of Yosef's biological paternity of Yeshua — meaning the entire spine from Zerubavel through Yaakov (the 'silent generation' plus Yaakov) establishes, on Matthew's own framework, a legal rather than necessarily biological line to Yeshua. (4) Matthew 13:55 and Mark 6:3 name Yeshua's 'brothers' — Yaakov, Yosef (Yoses), Shimon, and Yehudah — and unnamed 'sisters.' This dataset does not model separate entries for them and does not adjudicate their relationship to Yeshua, which is read variously as: full siblings (children of Yosef and Miryam born after Yeshua); half-siblings from a previous marriage of Yosef's, as in the non-canonical Protoevangelium of James ('Tradition'), which portrays Yosef as an elderly widower with children, chosen by lot to be Miryam's guardian — a tradition underlying much Eastern Orthodox iconography of Yosef as an old man; or cousins, per a reading of 'brothers' (Greek adelphoi) as covering wider kin, associated with the tradition of Miryam's perpetual virginity. yosef-mi-natzeret.children is set to ['yeshua'] only; the 'brothers'/'sisters' question is flagged here rather than resolved.
