E. Brown mentions a third translation is "the book of the genesis brought about by Jesus" implying that it discusses the recreation of the world by Jesus. This stretches the grammar considerably, however. The term genesis was at the time the gospel was written already attached as the name of the first part of the Torah, so the use of the term here could be a deliberate reference. Geneseos also appears at Matthew 1:18, but there it is almost always translated as birth. The now-common phrase "Jesus Christ" is used by the author of Matthew. What exactly is meant by this is much discussed. Christ, the Greek word for messiah, literally translates as "the anointed one". In modern times both titles apply exclusively to Jesus, but Matthew is not specific as to whether Jesus is the Christ or merely a Christ. In fact the form Matthew uses indicates that the word Christ is being used as a title, which is unusual as this is a usage only adopted some time after the death of Christ. Elsewhere Matthew uses "the Christ". Davies and Allison note that both "son of David" and "son of Abraham" were titles in use in that era. "Son of David" was a common messianic title, while "son of Abraham" was not a messianic title, but an expression that could refer to any Jew, or "or one worthy of him". Heinrich Meyer argues that David is designated as Abraham’s descendant through this wording, but the ultimate purpose is to show that Jesus was a descendant of David, this being essential to the presentation of Jesus as Messiah. According to Brown, some have theorized that David's name comes before Abraham's as the author of Matthew is trying to emphasize Jesus' Davidic ancestry. Brown doubts this, feeling the arrangement is merely to provide a lead into the genealogy that follows. Robert H. Gundry states that the structure of this passage attempts to portray Jesus as the culmination of the Old Testament genealogies. Why the author of Matthew chooses to immediately begin his Gospel with a lengthy genealogy is an important question. As Fowler notes, the long list of names is of little interest to modern readers and potentially discourages people from reading further in the Gospel. Many editions of the Gospel essentially present it as beginning at Matthew 1:18 for this very reason. This disinterest would not have been true,