Matthew’s account about the events related to Jesus’ birth and early life differs somewhat from Luke’s account because the Gospel writers told the events from different perspectives.

Matthew’s account focuses on events that involved Joseph. It relates Joseph’s initial reaction to Mary’s pregnancy, his dream in which an angel explained the situation, and the acceptance of that explanation. (Matt. 1:19-25) Matthew goes on to tell about Joseph’s dream in which an angel urged him to flee to Egypt, his flight with his family, his dream in which an angel told him to return to the land of Israel, his return, and his decision to settle his family in Nazareth. (Matt. 2:13, 14, 19-23) In the opening chapters of Matthew’s Gospel, Joseph’s name is mentioned eight times, but Mary’s, only four.

On the other hand, Luke’s account is much more focused on Mary. It includes Mary’s being visited by the angel Gabriel, her visit to her relative Elizabeth, and Mary’s expression of praise to Jehovah. (Luke 1:26-56) Luke also mentions Simeon’s words to Mary regarding Jesus’ future sufferings. Even in the account of her family’s visit to the temple when Jesus was 12 years old, Luke quotes the words of Mary, not those of Joseph. Luke adds that Mary was deeply affected by all these events. (Luke 2:19, 34, 35, 48, 51) In the first two chapters of Luke’s Gospel, Mary’s name is mentioned 12 times, but Joseph’s, only 3. So, then, Matthew describes more of Joseph’s concerns and activities while Luke gives more details about Mary’s role and experiences.

Likewise, the genealogies supplied by the two Gospel writers differ. Matthew traces Joseph’s ancestry and shows that Jesus as Joseph’s adopted son was the legal heir to David’s kingship. Why? Because Joseph was a descendant of King David through the line of David’s son Solomon. (Matt. 1:6, 16) However, Luke evidently traces Mary’s ancestry and shows that Jesus was the natural heir, “according to the flesh,” to David’s kingship. (Rom. 1:3) Why? Because Mary was a descendant of King David through the line of David’s son Nathan. (Luke 3:31) But why does Luke not list Mary in his genealogy as the daughter of Heli, her father? Because official genealogies were generally traced through the men. So when Luke lists Joseph and describes him as the son of Heli, it was understood to mean that Joseph was Heli’s son-in-law.​—Luke 3:23.

The genealogical lists by Matthew and Luke clearly establish that Jesus was the foretold Messiah. In fact, the truth about Jesus’ genealogy was so well-known that even the Pharisees and Sadducees could not deny it. Today, both Matthew’s and Luke’s genealogical records remain a part of the foundation of our faith and a testimony to the sureness of the promises of God.

Okha e Matiu nọ dekaan ẹghẹ ubiẹmwẹ e Jesu kevbe vbe ọ rre ọvbokhan lughaẹn ne ọghe Luk rhunmwuda asefẹn ughughan ẹre iran rhie aro tua.

E Josẹf ẹre Matiu mobọ guan kaẹn. E Matiu keghi guan kaẹn vbene ọ ya kpa e Josẹf odin hẹ vbe ọ ghi rẹn wẹẹ e Meri hanmwa, ọ yunu kaẹn imina ne Josẹf minaẹn ne odibo na rhan otọ emwi hia ma rẹn kevbe vbene ọ ya lele adia ọghe odibo nii hẹ. (Mat. 1:​19-25) Matiu yevbe guan kaẹn vbene odibo ya tama e Josẹf vbe imina ne irẹn vbe Meri lẹ gha rrie Igipt kevbe imina ne odibo na vbe tama rẹn nọ werriegbe gha die otọ Izrẹl, kẹ kevbe vbene Josẹf vbe ẹgbẹe ọre ya do dia e Nazarẹti ya. (Mat. 2:​13, 14, 19-23) Vbe ebe Matiu, uhunmwu ẹnrẹn ọkpa kevbe eva, igba erẹnrẹn ẹre Matiu sunu yi eni e Josẹf vbene ọ na sunu yi eni e Meri igba enẹ kẹkan.

E Meri ẹre Luk rhie aro tua. Ọ keghi guan kaẹn vbene odibo ighẹ Gebrẹl ya do gie Meri uhunmwu hẹ, otuẹ ne Meri mu gie Ẹlizabẹt ne ọtiọnrẹn kevbe vbene Meri ya rhie urhomwẹ gie Jehova hẹ. (Luk 1:​26-56) E Luk vbe yunu kaẹn ẹmwẹ akhasẹ ne Simiọn tae nọ dekaan vbene Jesu khian ya rri oya hẹ. Vbe ọ guan kaẹn okhian ne Meri vbe ẹgbẹe ọre mu gha rrie Jerusalẹm vbe Jesu rre ukpo 12, ẹmwẹ ne Meri tae ẹre Luk gbẹn yotọ, ẹi re ọghe Josẹf. E Luk na vbe rhie tẹ wẹẹ, te Meri wa fẹko gha rria emwi hia nọ sunu vbe ekhọe. (Luk 2:​19, 34, 35, 48, 51) Vbe ebe Luk, uhunmwu ẹnrẹn ọkpa kevbe eva, igba 12 ẹre Luk sunu yi eni Meri vbene ọ na sunu yi eni e Josẹf igba 3. Vbene a nanaẹn dee na, ọ vẹẹ na rẹn wẹẹ, vbene emwi ghaa ye hẹ ne Josẹf kevbe emwi nọ ru, ẹre Matiu guan kaẹn vbene Luk na rhie aro tua iwinna nọ bi ye Meri izabọ.

Vbene Matiu ya hae ye ugan ighẹ uniẹn ne Jesu la rre vbe lughaẹn ne ọghe Luk. Uniẹn ne Josẹf la rre ẹre Matiu hae ye ugan. Vbene ọ ya hae ye ugan rhiẹre ma wẹẹ, e Jesu ne Josẹf mu ye ọmọ biẹ ẹre ọ mwẹ asẹ nọ ya rri ọba yan ẹkete Devid. Vbọzẹe? Rhunmwuda, uniẹn Solomọn ne ovbi e Devid ẹre Josẹf la rre. (Mat. 1:​6, 16) Sokpan uniẹn ne Meri la rre ẹre Luk hae ye ugan. Vbene ọ ya hae ye ugan rhiẹre ma wẹẹ, e Jesu ẹre ọ khẹke nọ rri ẹkete Devid vbe ukhu “vbe agbọn na.” (Rom. 1:⁠3) Vbọzẹe? Rhunmwuda uniẹn Nathan ne ovbi e Devid ẹre Meri la rre. (Luke 3:31) Vbe Luk hae ye ugan uniẹn ne Jesu la rre, vbọzẹe ne ọ ma na gbẹn eni e Meri ladian zẹvbe ovbi e Heli? Rhunmwuda, erriọ ẹre a ruẹ ke otọ gha dee, eni ikpia ẹre a loo ya hae ye ugan uniẹn ne emwa ke rre. Vbe Luk khare wẹẹ Heli ọre erha e Josẹf, emwi ne ọ yae kha ọre wẹẹ, orhuaẹn Josẹf ẹre Heli ghaa khin.​—⁠Luk 3:⁠23.

Uniẹn ne Jesu la rre ne Luk vbe Matiu hae ye ugan suigiẹ yọ wẹẹ, e Jesu ọre Mẹzaia ne avbe akhasẹ guan kaẹn. Ẹmwata nọ dekaan ọna wa dewuarorua sẹrriọ wẹẹ, ọ ma gi avbe Farisi kevbe Sadusi muan. Do fi ebanban, emwi ne Matiu vbe Luk gbẹn yotọ keghi re abọ ọkpa ọghe ẹyotọ nọ wegbe ne ima bọ amuẹtinyan ọghe ima yan kevbe osẹ nọ rhiẹre ma wẹẹ, ẹi mwẹ Osanobua ma mu eyan rẹn sẹ.