THE GOSPEL ACCORDING TO

S. MATTHEW.

A.-I. II. BIRTH AND INFANCY OF THE MESSIAH.

I. 1-17. His Genealogy.

I. 1. Book of the generation of Jesus Christ, Son of David, Son E of Abraham.] Bißλos yevéσews is clearly borrowed from Gn 24 LXX. So far as the Hebrew of that passage is concerned, "These are the generations," etc., would seem to close the preceding section. But it is probable that the LXX translator connected it rather with 24b-426. This section contains J's narratives of the creation of man, of the garden, of the Fall, of the birth of Cain and Abel, and of the descendants of Cain down to Lamech; ending with the births of Seth and of his son. yéveσis here, therefore, covers the genealogy of mankind from Adam to Seth, and includes a good deal of narrative-matter relating to this period. In Gn 51 Bißλos yevéσews occurs again, and here covers the genealogy of Adam as far as Japheth (582), with an appended history containing an account of the wickedness of men in the days of Noah (61-8). In 69 occurs the shorter superscription avrai δὲ αἱ γενέσεις Νῶς, introducing the account of the Flood, 69929. In ιοί αὗται δὲ αἱ γενέσεις τῶν υἱῶν Νῶε introduces a list of the descendants of Noah, with an appended narrative of the tower of Babel (111-9). In 1110 avrai ai yevéσeis Σýμ introduces a list of the descendants of that patriarch to Terah; and in 1127 a similar formula ushers in the descendants of Terah. It is therefore clear that to a Jewish Christian writer acquainted with the LXX, ἡ βίβλος γενέσεως, or αὗται αἱ γενέσεις, was a biblical phrase which might be used to describe a narrative containing, as in the case of Noah, a list of descendants, and some account of the life of the person named. In strict analogy we should expect ẞíßλos yevéσews

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'Aẞpaáp. But, since for the editor the main interest centred in the person of Christ rather than of Abraham, it was not unnatural for him to depart from literary usage in this respect. It seems probable that the title should be taken as covering not the whole Gospel, but only that portion of it which gives Christ's ancestry and the circumstances of His birth and childhood.

Ἰησοῦ Χριστοῦ.] This collocation is rare in the Synoptic Gospels. It occurs here, 118 1621 Mk 11 only. Also in Jn 117 173 Xpioros has become a proper name, and lost its adjectival force. For the history of Xpíoros as a Messianic title, see Dalm. Words, 289 ff.-viov Aaveid] For "Son of David" as a title of the Messiah, see Dalm. Words, 319 ff.-vioù 'Aẞpaáμ] Cf. He 216 σπέρματος ̓Αβραὰμ ἐπιλαμβάνεται. The descent of the Messiah from Abraham is emphasised in Test. Levi 8. Cf. Volz, Jud. Eschat. 216.

The genealogy which follows was probably compiled by the editor for the purpose of his Gospel. (a) In accordance with this purpose he carries back the genealogy to Abraham, the first founder of the Jewish race. (b) He inserts details which are out of place in a strict genealogy, but which are in harmony with the theme of his Gospel, e.g. ἐκ τῆς Θάμαρ, ν.8; ἐκ τῆς Ῥαχάβ, ν.4; ἐκ τῆς Ῥούθ, ν.5; ἐκ τῆς τοῦ Οὐρίου, v.. These names are probably introduced as those of women, in whose case circumstances were overruled by the divine providence which, as it might have seemed, should have excluded them from a place in the ancestral line of the Messiah. They were in a sense forerunners of the Virgin Mary. (c) The division into three groups of fourteen names also has its purpose. In David the family rose to royal power (Aaveid Tòv Baσidéa, v.6). At the Captivity it lost it again. In the Christ it regained it.

For the names in the genealogy the compiler naturally had recourse to the Old Testament so far as that availed him. He appears to have used the LXX text.

V.2 comes from 1 Ch 134 21, v.3 from 1 Ch 24. 5. 9, vv.4-6a from 1 Ch 210-13, vv.6b-11 from 1 Ch 35. 10-15, vv. 12. 13 to ZopoBáßel from 1 Ch 317-19. The names in vv. 13-16 come from an unknown source, probably from information received from Christ's relations.

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2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren.] Αβραὰμ ἐγέννησε τὸν Ἰσαάκ, from 1 Ch 134 καὶ ἐγέννησεν ̓Αβραὰμ τὸν Ἰσαάκ. In the next clause jlakóß comes from 1 Ch 134, where the Heb. has "Israel." This is at the outset a hint that the compiler is using the LXX rather than the Hebrew.—Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ] The compiler borrows 'Iovdá from 1 Ch 21, and then summarises the brethren whose names are there given as τοὺς ἀδελφοὺς αὐτοῦ. The fact

that he mentions the brethren at all suggests that he has this verse in Chronicles before him.

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3. And Judah begat Phares and Zara from Tamar; and Phares E begat Esrom; and Esrom begat Aram.] Clause a is from 1 Ch 24 kai Θαμὰρ ἡ νύμφη αὐτοῦ ἔτεκεν αὐτῷ τὸν Φάρες καὶ τὸν Ζαρά. The fact that the compiler adds καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, which is quite superfluous in a genealogy proper, shows that he had 1 Ch 24 before him. Zapá is the Septuagintal form of On the editor's special reason for mentioning Tamar, see above.-'Eopoμ] In 1 Ch 29 B has 'Errepov, A Luc. Eopóp. In 1 Ch 25 B has Αρσών, Βarb! Εσρών, A Luc. Εσρώμ. Elsewhere Εσρώμ is peculiar to A Luc., never appearing in B. Its use in Mt. shows that the compiler was using Septuagintal forms, and not transliterating the Hebrew.-'Apaμ] In 1 Ch 29 'Apáμ appears as a son of Εσρώμ.

4. And Aram begat Aminadab; and Aminadab begat Naasson; E and Naasson begat Salmon.]-Apáp] In 1 Ch 210 B has 'Appáv, but A Luc. 'Apáμ.—'Aμivadáß] In 1 Ch 210 B has 'Aμevadáß, but A Luc. 'Αμιναδάβ. Ναασσών and Σαλμών come from 1 Ch 210. 11. They are the Septuagintal forms of in and

5. And Naasson begat Boes from Rahab; and Boes begat Iobed E from Ruth; and Iobed begat Jessai.]-Bóol] In 1 Ch 211. 12 B has Boos, but A Luc. βόοζ.—ἐκ τῆς Ῥαχάβ] For the insertion, see on v.1. 'Paxáß is not a Septuagintal form. This version uniformly has Ραάβ. However, Josephus has ἡ Ραχάβη οι 'Paáßn, Ant. v. 8, 11, 15. The editor adopts here a form which represents the Hebrew more nearly than Ῥαάβ. Ἰωβήδ and 'Ieoraí are the Septuagintal forms of iy and or. They come from 1 Ch_212, where B has Ωβήδ and A Ἰωβήδ.

6. And Jessai begat David the king.] The insertion of "the E king," which was perhaps suggested by Baoiλevoev, 1 Ch 34 or by Ru 422 LXX A, marks the close of the first division of the genealogy. At this point the family obtained royal power. Aaved is the Septuagintal form. For Tov Baoiλéa, cf. also Jos. Ant. v. ix. 4:—"From Obed came Jessai, and from him David the king (Bariλevoas), and left the sovereignty to his sons for twenty-one generations. I thought it necessary to recount the history of Ruth, because I wished to show the power of God, that He can advance even the ignoble to splendid dignity; such as that to which He brought David, though born of such parents."

6, 7. And David begat Solomon from the wife of Uriah; and Solomon begat Roboam.] 1 Ch 35. 10-olopova] The LXX A B has Σαλωμών, Luc. Σαλομών, Josephus Σολομών. Ροβοάμ is the Septuagintal form.—ἐκ τῆς τοῦ Οὐρείου] Perhaps suggested to

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the editor by 1 Ch 35. For the insertion of a woman's name, see on v.1. Oupeίov is the Septuagintal form.

7, 8. And Roboam begat Abia; and Abia begat Asaph; and Asaph begat Joshaphat; and Joshaphat begat Joram.] Cf. 1 Ch 310. 11-Aẞia LXX A B has 'Aßelá, Luc. Aßiá. Josephus ABías. Aoad] In 1 Ch. LXX A B Luc. has 'Aoá, Josephus "Agavos. But Arap is a Septuagintal form. See Burkitt, Evan*Ασανος. Ασάφ gelion Da-Mepharreshe, 203. 'Iwoapár and 'Iwpáμ are Septuagintal forms. Josephus has Ιωσάφατος and Ἰώραμος.

8, 9. And Joram begat Ozias; and Ozias begat Joatham; and Joatham begat Ahaz; and Ahaz begat Hezekias.] Cf. 1 Ch 311. 12. Joram begat Ozias. Commentators usually note that Mt. has here omitted three kings, Ahaziah, Joash, and Amaziah. But this is not the case. I Ch 311 records that 'Olea was the son of Joram. That is to say, Mt. follows the LXX of the Chronicles. Mt. continues: Οξείας δὲ ἐγέννησε τὸν Ἰωάθαμ. The Chronicler LXX has 'Iwas viòs avrov, 'Aμaoías viòs avrov, 'AÇapıà viòs avtov, Ιωαθὰν υἱὸς αὐτοῦ. That is to say, Mt. has omitted not Ahaziah ='Oleías, Joash, and Amaziah, but Joash, Amaziah, and Azariah = Uzziah. The reason must be sought in 1 Ch 31 LXX. The son of Joram is there called 'Očetά. Now for Ahaziah the LXX generally has Όχοζείας, whilst Οξειά is generally the equivalent of Uzziah, e.g. 2 Ch 263.. 'Oletá in 1 Ch 311 is possibly a mistake. Mt. as he copied it seems naturally enough to have connected it with Uzziah, and so to have passed on to this king's son, Jotham, thus omitting unconsciously the three intervening kings. Or the copy of the LXX which he followed may have made the omission for the same reason.-'Ogeías] The Septuagintal forms are 'Occiά, B; 'Ogías, A Luc.-'Iwatau] The LXX A B has 'Iwadár, but Luc. 'Iwoáu.-"Axac] The LXX A B has "Axas, but Luc. "Aɣağ. Εζεκίας is the LXX form.

10. And Hezekiah begat Manasseh; and Manasseh begat Amos; and Amos begat Josiah.]-Mavaσons] So LXX, Josephus. 'Iwoeias] LXX AB has 'Iworetá, but Luc. 'Iworías; so Josephus. Αμώς] LXX B has ̓Αμνών, Ali Bab ̓Αμώς. Josephus, Αμωσος οι Αμμών.

E 11. And Josiah begat Jechoniah and his brethren, at the time of the captivity into Babylon.] καὶ τοὺς ἀδελφοὺς αὐτοῦ is inserted because in 1 Ch 315 the names of the brethren of Jehoiakim are recorded just as the same words occur in v.2, because the brethren of Judah are registered in 1 Ch 21.

The verse as it stands gives rise to great difficulties, because Jehoiakim has been omitted. But the text must be corrupt. As it stands there are only thirteen names in the third division, beginning with Salathiel. And this is impossible in view of v.17. If we suppose that 'Iexovíav in v.11 is a corruption for 'Iwakeiμ,

everything is plain. The κai Tous ådeλpous is then due to I Ch 315, where the names of Jehoiakim's brethren are given.—èπì TŶs μετοικεσίας] μετοικεσία, a rare word. It occurs ten times in the LXX, besides only Anth. P. 7. 731. The mention of the Captivity closes the second division of the genealogy. In the generation of Jechoniah the family lost the royal power to which it had risen in the person of David.

12. And after the captivity into Babylon, Jechoniah begat Sala- E thiel.] From Ch 317.

12, 13. And Salathiel begat Zorobabel; and Zorobabel begat E Abiud; and Abiud begat Eliakim.] In 1 Ch 319 the Hebrew represents Zerubbabel as the son of Pedaiah. But the LXX B A gives καὶ υἱοὶ Σαλαθιήλ Ζοροβάβελ, κ.τ.λ. The editor is therefore clearly using the LXX. It seems clear that up to this point the editor has been using the LXX of 1 Ch 1-3. For (1) the names are given in the forms of the LXX. The only apparent exceptions are 'Arap and 'Paxáß. The latter does not occur in 1 Ch 1-3, and the editor substitutes a traditional form for the 'Paáß of the LXX. (2) Several of the details in Mt. are explained by his use of the LXX of 1 Ch., e.g. (a) 'Iakúß, v.2. So LXX Ch 184, Heb. 5. (3) Ἰωρὰμ δὲ ἐγέννησε τὸν Οζίαν (v.). So LXX dè tòv 1 Ch_31. (c) Σαλαθιήλ δὲ ἐγέννησε τὸν Ζοροβάβελ (ν.13). So LXX 1 Ch 319. Other details in the genealogy point to a use of 1 Ch. but not necessarily of the LXX version, e.g. (a) κaì TOÙS ἀδελφοὺς αὐτοῦ (v.2), is explained by 1 Ch_21.2; (1) καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ (ν.3), by reference to i Ch 24; (c) καὶ τοὺς ἀδελφοὺς AUTOU (v.11), by reference to 1 Ch 315.

For the names which follow, the editor is dependent on other information.

13, 14. And Eliakim begat Azor; and Azor begat Sadok; and E Sadok begat Acheim; and Acheim begat Eliud.]

15. And Eliud begat Eleazar; and Eleazar begat Matthan; E and Matthan begat Jacob.]

16. And Jacob begat Joseph. Joseph, to whom was espoused E Mary a virgin, begat Jesus, who is called Christ.] Thus ends the third division of the genealogy. The family now regained in the Christ, the anointed King, the sovereignty which it had won in David and lost at the Captivity. There is no sufficient ground for supposing that the genealogy ever existed apart from the Gospel. The references to Tamar, Rahab, Ruth, Bathsheba, can only be explained as due to the editor of the Gospel, who saw in the life histories of these women a divine overruling of history from which a right understanding of Mary's virginity might be drawn. Of course these references might have been inserted by the editor of the Gospel in a genealogy which he found ready made to his hand. But the artificial arrangement into three