One of the clearest pieces of evidence is a divorce record from 111 AD, coincidentally between a couple named Mary and Joseph, that was found among the Dead Sea Scrolls.
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Unlike most Biblical genealogies, Matthew's genealogy mentions several figures not in the direct line of descent, including four women, Tamar, Ruth, Bathsheba, and Rahab.
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Unlike Luke's account, Matthew focuses on the character of Joseph and Joseph's discovery and concern over his betrothed's pregnancy and the message from an angel telling Joseph to stand by Mary, quoting Isaiah 7:14 presaging the birth of the Messiah.
Josiah was a prominent monarch who reigned from 641 BC or 640 BC until 609 BC.
Davies and Allison mention a theory that the first six periods reflect the first six days of the week, with Jesus begins the seventh day, that of the eternal Sabath.
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Almost all other sources report that a king named Jehoiakim was between Josiah and Jeconiah.
English editions invariably give different translations for the two, but the author of Matthew may have been trying to link the two verses with the second geneseos symbolically beginning the second section of the chapter.
She notes that the same verb is used at Galatians 4:29 to refer to Isaac, and repeatedly in John to refer to all Christians.
Older and more puritanical translations, such as the King James Version, often bowdlerized this passage using more euphemistic terms.
There were many greater, more notable, and more virtuous women in Jewish history that are not mentioned.
Amminadab, whom Matthew states is his grandson, is mentioned in Numbers 1:7 in connection with the post Exodus wandering in the desert.
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It covers the period when the Jews were of the captivity in Egypt up to near or after the Exodus.
It covers the period after the Exodus to around the founding of the Kingdom of Israel.
Gundry believes this is an attempt to link the king to Asaph, to whom Psalm 78 is attributed.
In Vienna, there was also a custom known in which the text of the Liber generationis Jesu Christi (Matthew 1, viz. the beginning of the gospel) was known as Wolfssegen, chanted in a particular way after mass on Christmas night.