Hdt. 1204 669. Since yéveσis has been used in 11 in a different sense, and since yévvŋois is the common term for birth, we should expect the latter here.-μvnotevoleíons] Betrothal according to Jewish marriage law constituted a legal relationship which could only be dissolved by legal means. See Merx, Die vier Evangelien, ii. 1, 9 ff. The narrative in this respect rests on an accurate knowledge of Jewish civil law. -TVEÚμаTOS ȧyíov] For the omission of the ἁγίου] article, cf. Blass, p. 149.-πpiv ] cf. Blass, p. 229.

19. And Joseph her husband, being a righteous man, and (yet) P not wishing to disgrace her, was minded to put her away secretly.] -ó ávηp avrŷs] According to Jewish law, a betrothed woman was already the wife of her betrothed husband; cf. Merx, op. cit. p. 10. díxatos] i.e. God-fearing, and a keeper of the law. Mary's condition seemed to make the fulfilment of their contract of marriage impossible for a religious man.μὴ θέλων δειγματίσαι] On the other hand, he did not wish to expose her to shame. Seyμarioaι occurs besides only Col 215, Asc. Is. in Am. Pap. i. 1. viii. 21. deyμatioμós occurs on the Rosetta Stone.-λálpa árоλvσa] Appeal to the courts for a divorce would expose Mary to public ignominy, and make her liable to severe penalties. Refusal to carry out the contract of marriage would leave her and her child in disgrace in the house of her parents. The latter seemed the more merciful course, and Joseph determined, therefore, to repudiate her by private arrangement.

20. And whilst he purposed this, behold, an angel of the Lord P appeared to him in a dream, saying, Joseph, son of David, fear not to take Mary thy wife: for that which is begotten in her is of the Holy Spirit.]-idov] Exclusive of quotations, idoú occurs 30 times in Mt., 29 in Lk., 7 in Mk.; κaì idóv, 28 in Mt., 26 in Lk., o in Mk.—KaT' ŏvap] 6 times in Mt., not elsewhere in NT; cf. Ditt. Syll. 780. 5, 781. 4, 782. 4.-apaλaßeiv] According to Jewish law, marriage begun in the betrothal, was completed in the 'taking" of the bride to the house of her husband; cf. Merx, op. cit. p. 11.

21. And she shall bear a son, and thou shalt call His name P Jesus: for He shall save His people from their sins.] 'Inooûs is the Greek form of yain or ya, "Jehovah is salvation"; cf. Philo, De Mut. Nom. i. 597: Ἰησοῦς δὲ σωτηρία κυρίου, ἕξεως ὄνομα τῆς ἀρίστης.—αὐτὸς γὰρ σῶσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν] cf. Ps 1298 καὶ αὐτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὐτοῦ. For τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ, cf. Gn 17 τέξεταί σοι υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ.

22. And all this came to pass, in order that it might be fulfilled ● which was spoken by the Lord through the prophet, saying.] The formula ἵνα (όπως πληρωθῇ τὸ ῥηθέν recurs 215. 23 414 817 1217 1335 214, cf. 2656. TÓTE TANрwon Tò pn0év occurs 217 279. The quota

P

tions thus introduced are for the most part free renderings of the Hebrew. They are sometimes composite in character. The formula occurs in Jewish writings. Cf. Bacher, Exeget. Terminol. der Jud. Traditionsliteratur, i. 171. yeyove here and 214 2656 seems equivalent to an aorist; cf. Jn 1936.

23. Behold, the virgin shall conceive, and bear a son, and they shall call His name Immanuel, which is being interpreted, With us is God.] The quotation comes from Is 714, and is given according to the rendering of the LXX, with the exception that καλέσεις of the LXX (σει Ν, -σετε Q*), which would not suit this context, is altered into kaλéσovow. For ëέa (LXX & A Q), Anuvera is read by LXX B. There are signs that the view that Isaiah was using current mythological terms, and intended his by to carry with it the sense of supernatural birth, is rightly regaining ground. Cf. Jeremias, Babylonisches im Neuen Testament, p. 47; and Gressmann, Der Ursprung der Israelitischjüdischen Eschatologie, p. 270 ff. In any case, the LXX translators already interpreted the passage in this sense, and the fact that the later Greek translators substituted veâvis for raplévos, and that there are no traces of the supernatural birth of the Messiah in the later Jewish literature, is due to anti-Christian polemic. Cf. Just. Mart. Trypho, xliii., lxvii. It is probable that the editor is here, as elsewhere, adapting words of the O.T. to a tradition which he had before him.1

24, 25. And Joseph being raised from sleep did as the angel of the Lord commanded him, and took his wife: and knew her not until she bore a son: and he called His name Jesus.]

For the redundant and Semitic use of eyepleis see Dalman, Words of Jesus, 23, 36. The imperfect èyírwokeV is against the tradition of perpetual virginity.

18. XpioToû] So abcd S1 S2; Irenæus, III. xi. 8, xvi. 2; Tert. de Carne Christi, xxii. This Western reading is probably right. Nowhere in the N.T. is the article used before 'Ino. Xp. B has 'Xplorou 'Inooû, an assimilation to the later usage of S. Paul. Cal Ox have roû dè 'Iŋooû Xp. The variation in the position of 'Inooû is against its originality.

YÉVEGIS] So NBC al Ox. yéveσis here means begetting (see above), whilst in 1 it has another meaning. The early translators differ in their treatment of the word. The latins render by generatio in both verses. The Syriac S1 S2 render in v.1 by "generation," in this verse rightly by "birth." But yévvnois was more common in the latter sense, and is therefore substituted here by E K L al.—μvnotev@eions] Add yáp EK Lal. Omit, NBC Z Ox, latt S1 S2.

19. ò ávǹp auтns] Om. S2.-deiyuarioai] So Na BZ Ox; Eus. Quæst. i. 3. The word is very rare. It occurs in Col 215 and in Asc. Is. in Am. Pap. I. i. viii. 21. Here it presumably means to expose to open and notorious disgrace. decyμatioμbs on the Rosetta Stone means "inspection." Cf. Herwerden, Lex. Græc. Suppl. p. 190. * CEK L al substitute the more common rapadeiyuarioal, which occurs in the LXX 5 times, Nu 25, Es 4", Jer 132, Ezk 2817, Dn 25; Ps-Sol 214, in Polyb. and Plut.

See Briggs, "Criticism and the Dogma of the Virgin-Birth," in North Amer. Rev., June 1906.

20. Tǹv yvvaîka ooû] S2 has "thy betrothed." Cf. the omission of ¿ ¿vhp αὐτῆς, ν.19.

21. λadv auтoû] S2 has "the world."-kaλéσels] S2 "shall be called." 22. Nov] Om. S1 S2.

24. τὴν γυναῖκα αὐτοῦ] S2 substitutes "Mary."

25. ovk éylvwokeV auтhy] S2 has "purely was dwelling with her." S1k omit οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ.—νἱόν] SoN BZ S' S k. τὸν υἱὸν αὐτῆς τὸν TрWTOTOKOV is substituted by CD al by assimilation to Lk 27.—ékáλeσev] S3 has "she called." On the Syriac VSS in these verses, see Burkitt, op. cit. p. 261 ff.

II. Incidents of His Childhood.

1. Now when Jesus was born in Bethlehem of Judæa in the P days of Herod the king, behold, Magi from the east came to Jerusalem, saying.]—rs 'Iovdaías] 'Iovdaía in this Gospel always signifies the southern division of Palestine. It is here specified to emphasise the fact that Jesus as the Messiah was born in the territory of the tribe of Judah; cf. Test. Judah 24; He 714; Rev 55-év épais] For the omission of the article, cf. Blass, p. 151-ido] See on 120. For the construction Toû dè 'Inσov γεννηθέντος . idoú, cf. 120 218. 19 918. 32 1246 175 2647 2811.máyo] For the presence of Magi in the west, cf. Pliny, Nat. Hist. xxx. 16: "Magus ad eum (ie. Nero) Tiridates advenerat magos secum adduxerat." The same account is told by Dio Cassius, lxiii. 1-7; Suetonius, Vit. Nero, xiii. That Messianic hopes were widespread at this period seems clear; cf. Virgil, Eclogue iv. Messianic language is used of Augustus in the inscriptions from Priene and Halicarnassus. He is owrypa Tov κοινοῦ τῶν ἀνθρώπων γένους. Since his birth ειρηνεύουσι μὲν γὰρ yŷ Kai OáλATTα. If the hope of finding the world's Saviour drew Tiridates and his Magi to Naples, it is quite probable that other Magi may have come to the metropolis of Palestine on a like errand. They came probably from Babylon. Astrologers there had at a very early period busied themselves with astrological observations which portended good or evil for the "Westland," i.e. Canaan. Cf. Jeremias, op. cit. 50 f.; von Oefele, Die Angaben der Berliner Planatentafel, P. 8279, p. 9; Campbell Thompson, Magicians and Astrologers of Nineveh and Babylon, vol. ii. No. 234: "When a star stands at its (Virgo) left horn, there will be an eclipse of the ring of Aharrú" (= Phoenicia and Palestine). 222: "When Leo is dark, the traffic of Aharrû will be hindered." 211: "When Venus appears in Virgo, the crops of Aharrû will prosper." 192: "When Jupiter enters the midst of the moon, there will be want in Aharru." 167: "When Saturn the star of Aharrû grows dim, it is evil for Aharru; there will be a hostile attack on Aharrû." Now that the whole world was expecting the Saviour King (cf. Bousset, Rel. Jud. p. 212), the attention of these

P

heaven-searchers directed itself towards portents of the coming peacemaker.

Tapaуíveσbaι occurs only here and in 31. 18 in Mt.; in Mk. once, 1448. 'Iepoσóλvμa occurs 10 times in Mt. as a neuter plural; once, 23, as a feminine singular. It is used by Mark 10 times, by Luke 4, by John 12, frequently in the Acts, and by S. Paul 3 times in Galatians. Mt. once (2337) has 'Iepovoaλýμ. This form is common in Lk., Acts, S. Paul, and occurs in He 1222, Rev 312 212.10. It is the form used in the LXX, except in 2, 3, 4 Mac. and Tobit.

2. Where is He who has been born King of the Jews for we saw His star at (its) rising, and are come to worship Him.] The widespread expectation of the birth of a great monarch in the west led the Magi to connect some particular star, or conjunction of heavenly bodies, with His birth. Just so on the birth-night of Alexander, Magi prophesied from a brilliant constellation that the destroyer of Asia was born. Cf. Cicero, De Divinatione, i. 47. -AUTOÙ TÒV ȧσTÉpa] On the position of the pronoun, cf. Blass, p. 168. ȧorépa, i.e. the star with which their astronomical calculations had led them to connect the birth of the expected monarch. v Tỷ ảvaroλy might mean "in the east," cf. Nu 388 B, Jos 187 B, Jer 3140, Rev 2113; but it is unlikely that the Magi should say "in the east" instead of "in our native country"; and it is improbable that the editor should use plural and singular in two successive verses in the same sense. It is difficult not to suppose that ȧvaroλý here is a technical astronomical expression denoting the beginning of the particular phenomenon expressed here by ἀστήρ. We should certainly expect αὐτοῦ; and it is probable that the editor has omitted "his" from his source, or that avroû dropped out at an early stage in the transmission of the text of the Gospel, because ȧvaroλý was misunderstood and interpreted as="east."—роσкννησαι] The word is a favourite one in this Gospel. Mt. 13 times, Mk. 2, Lk. 3. Mt. alone uses the dative with reference to Christ. The one exception is Mk 1519 of mock homage. See Abbott, Johannine Vocabulary, 1644.

P 3. And Herod the king having heard it, was troubled, and all Jerusalem with him.]-waσa 'Iepoσóλvμa] see on v.1. For the feminine, cf. To 144.

P

4. And gathering together all the chief priests and scribes of the people, he tried to learn from them where the Messiah is being born.] πυνθάνεσθαι only here in this Gospel.

P 5, 6. And they said, In Bethlehem of Judæa: for so it is written through the prophet, And thou Bethlehem, land of Judah, art in no wise least amongst the rulers of Judah: for from thee shall come forth a ruler, who shall shepherd My people Israel.]

Ts 'Iovdaías] cf. on v.1. For the official expectation of the

20. Thν yuvaîka σoû] S2 has "thy betrothed." Cf. the omission of ò årh αὐτῆς, ν.19.

21. λadv avтoû] S2 has "the world."-kaλéσeus] S2 "shall be called." 22. 8λov] Om. S1 S2.

24. Thy Yuvaika avтoû] S2 substitutes "Mary."

25. OVK ¿ylvwσKEV AUTHν] S2 has "purely was dwelling with her." S'k omit οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ. —νἱόν] So N BZ S1 S2 k. τὸν υἱὸν αὐτῆς τὸν TOWTOTOKOV is substituted by CD al by assimilation to Lk 27.-ékáλeσev] S3 has "she called." On the Syriac VSS in these verses, see Burkitt, op. cit. p. 261 ff.

II. Incidents of His Childhood.

1. Now when Jesus was born in Bethlehem of Judæa in the P days of Herod the king, behold, Magi from the east came to Jerusalem, saying.]—rns 'Iovdaías] 'Iovdaía in this Gospel always signifies the southern division of Palestine. It is here specified to emphasise the fact that Jesus as the Messiah was born in the territory of the tribe of Judah; cf. Test. Judah 24; He 714; Rev 55.—èv ημépais] For the omission of the article, cf. Blass, p. 151.-idov] See on 120. For the construction Toû de 'Iŋoov γεννηθέντος . . . ιδού, cf. 120 218. 18 918.32 1246 175 2647 2811 payo] For the presence of Magi in the west, cf. Pliny, Nat. Hist. xxx. 16: " Magus ad eum (ie. Nero) Tiridates advenerat

magos secum adduxerat." The same account is told by Dio Cassius, lxiii. 1-7; Suetonius, Vit. Nero, xiii. That Messianic hopes were widespread at this period seems clear; cf. Virgil, Eclogue iv. Messianic language is used of Augustus in the inscriptions from Priene and Halicarnassus. He is owrypa Toû κοινοῦ τῶν ἀνθρώπων γένους. Since his birth εἰρηνεύουσι μὲν γὰρ γῆ καὶ θάλαττα. If the hope of finding the world's Saviour drew Tiridates and his Magi to Naples, it is quite probable that other Magi may have come to the metropolis of Palestine on a like errand. They came probably from Babylon. Astrologers there had at a very early period busied themselves with astrological observations which portended good or evil for the "Westland," i.e. Canaan. Cf. Jeremias, op. cit. 50 f.; von Oefele, Die Angaben der Berliner Planatentafel, P. 8279, p. 9; Campbell Thompson, Magicians and Astrologers of Nineveh and Babylon, vol. ii. No. 234: "When a star stands at its (Virgo) left horn, there will be an eclipse of the ring of Aharrû" (= Phoenicia and Palestine). 222: "When Leo is dark, the traffic of Aḥarrû will be hindered." "When Venus appears in Virgo, the crops of Aḥarrû will prosper." 192: "When Jupiter enters the midst of the moon, there will be want in Aharrû." 167: "When Saturn the star of Aharrû grows dim, it is evil for Aharrû; there will be a hostile attack on Aharrû." Now that the whole world was expecting the Saviour King (cf. Bousset, Rel. Jud. p. 212), the attention of these

211: