No. The father of Mary is named as Heli, a descendant of Solomon’s brother Nathan, in Luke 3:23. The name of Mary’s mother is not mentioned, but she was presumably the sister or another close relative of Elisabeth, the mother of John the Baptist, and consequently like Elisabeth a descendant of Aaron.
The confusion about the Luke narrative stems from an ellipsis in the Luke 3 genealogy which inserts the comment “Being regarded as the son of Joseph” (Greek: hos enomizeto uios Iosef) before the family line of Heli back to David, via the non-royal line of Nathan:
3:23 Καὶ αὐτὸς ἦν ὁ Ἰησοῦς ὡσεὶ ἐτῶν τριάκοντα ἀρχόμενος ὢν (ὡς ἐνομίζετο υἱός Ἰωσὴφ) τοῦ Ἠλὶ…
This was misread as meaning that the “being regarded” related to the entire family tree from Heli back to Adam – despite the obvious problem that Joseph would then have a different father, grandfather etc. right the way back to David than recorded for the adoptive, legal, royal line in Matthew 1. This also would raise the additional problem of why a Greek physician writing for another Gentile convert Theophilus would think it worthwhile to give a (contradictory) alternative Jewish legal adoptive descent for Jesus from Joseph when Luke’s birth narrative centres so firmly on Mary. As Luke records in Luke 1:1, his account is based on eye-witness interviews. Luke would have had plentiful opportunity during his stay with Paul as Caesarea to interview people who had known Mary, but Joseph was evidently already dead when Jesus’ ministry commenced.
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The Protoevangelium of James
The story of Anne and Joachim comes from a Syrian Christian legend known to Origen in the early third century, and possibly in some form to Clement of Alexandria at the end of the second century. The earliest manuscript of the text, Papyrus Bodmer 5, dates to the late third or fourth century. The surviving text is written as a pseudepigrapha, with the author claiming – obviously falsely – to be Jesus’ half brother James. With the change from the New Testament that James is clearly represented as a later child of Joseph and Mary, but the legend makes James and his brothers senior to Jesus, offspring of an earlier marriage, in order to promote the teaching of the perpetual virginity of Mary, contrary to the New Testament record that Joseph ‘knew’ Mary after Jesus was born. The text also claims a miraculous conception for Mary, using elements of the biblical narratives concerning Sarah and Elisabeth. Given all these elements a late rather than early second century dating is likely. The document was condemned by Jerome, by Pope Damasus I, and formally by Pope Innocent I in 405 and again classified as apocryphal in the Gelasian Decree circa 500, but nevertheless had wide and popular circulation as the base of another pseudepigrapha, the Gospel of Pseudo-Matthew, which further popularised Anne and Joachim who became elevated to saints.
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