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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 Jüd. Traditionsliteratur, i. 171. yéyove 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 7114, and is given according to the rendering of the LXX, with the exception that καλέσεις of the LXX (σει N, -σετε Q*), which would not suit this context, is altered into kaλéσovou. For ea (LXX & A Q), Anuyera is read by LXX B. There are signs that the view that Isaiah was using current mythological terms, and intended his obyn 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 eyepbeís see Dalman, Words of Jesus, 23, 36. The imperfect èyívworkev is against the tradition of perpetual virginity.

18. Xploтoû] 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 'Xporou 'Inooû, an assimilation to the later usage of S. Paul. C ́al Ox have roû dè 'Inσoû Xp. The variation in the position of 'Inooû is against its originality.

YÉVEσIS] 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 yevrnois was more common in the latter sense, and is therefore substituted here by E K Lal.—uvnorevbelons] Add yáp EKL al. Omit, NBC* Z Ox, latt S1 ́S2.

19. ỏ ȧrnp avтns] 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. deyμariouós on the Rosetta Stone means "inspection." Cf. Herwerden, Lex. Græc. Suppl. p. 190. * CEKL al substitute the more common Tapaderyμarioai, which occurs in the LXX 5 times, Nu 25, Es 417, Jer 1322, 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. Thν yuvaîka σoû] S2 has "thy betrothed." Cf. the omission of ỏ årh αὐτῆς, ν.19.

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

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

25. oúk èyívwokEV AUTHν] S2 has "purely was dwelling with her." S1k omit οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ.—υἱόν] So NBZ S1 S2 k. τὸν υἱὸν αὐτῆς τὸν πρшTÓTOKOV is substituted by C D al by assimilation to Lk 27. —éxáλeσev] S2 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.]τῆς Ἰουδαίας] Ἰουδαία 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 μépais] For the omission of the article, cf. Blass, 55.—ἐν p. 151.-ido] See on 120. For the construction Toû dè 'Inoov γεννηθέντος . . . ιδού, cf. 120 213. 19 918.32 1246 175 2647 2811 uayo] 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 owrypа Tov κοινοῦ τῶν ἀνθρώπων γένους. Since his birth εἰρηνεύουσι μὲν γὰρ Yŷ Kaì báλATTα. 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 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 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

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

Tapaɣiveolaι occurs only here and in 31. 13 in Mt.; in Mk. once, 1443. '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 (2387) 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 TOV ȧσTépa] On the position of the pronoun, cf. Blass, p. 168. dorépa, i.e. the star with which their astronomical calculations had led them to connect the birth of the expected monarch. v T ảvarody might mean "in the east," cf. Nu 338 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 auroù; and it is probable that the editor has omitted "his" from his source, or that auroû dropped out at an early stage in the transmission of the text of the Gospel, because åvaroλń was misunderstood and interpreted as= "еast."—πроσKUVσa] 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.

66

P 3. And Herod the king having heard it, was troubled, and all Jerusalem with him.]—raσa 'Ieporóλvμa] see on v.1. For the feminine, cf. To 14.

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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.. For the official expectation of the

Messiah from Bethlehem, cf. Jn 741., and the Targ. on Mic 51. Also Jer. Berach. v. a, quoted by Lightfoot on Mt 21. The quotation comes from Mic 51.3, with an assimilation of the last clause to 2 S 52. The LXX text is not followed here, though it seems to have been in the mind of the editor; for oστis Toμaveî τὸν λαόν μου τὸν Ἰσραήλ, which reminds us of 2 S 252 σὺ ποιμανεῖς τὸν λαόν μου τὸν Ισραήλ, seems to have been suggested by Ισραήλ and Trouave of Mic 51.3 LXX. The rest of the quotation appears to be an independent rendering of the Hebrew text. kai σὺ Βηθλεέμ corresponds to en-n' ΠΑΝ. γῆ Ἰούδα is substituted for л by assimilation to vv.1.5. ovdaμws λaxíorn et (LXX: ¿Myoσròs el Toû elva) seems to represent a Hebrew original S vyy n»a (M.T. nwn nys). év roîs nyeμóorv 'Iovda (LXX : év xidiάoiv 'Ioúda)

.cf ; אלופי being read as אַלְפִי באלפי יהודה Iowa) corresponds to

Gn 3615, Ex 1515. Ek σoû. yap is inserted as a necessary connecting link. ¿§eλevσeraι = NY". So LXX. is omitted. ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ represents Sun Sea, the Greek words being assimilated to 2 S 52. γέγραπται means "it stands written," the inspired text runs.

כתוב It corresponds to

or 'n of the Jewish literature. Cf. Bacher, ii. 90.

7. Then Herod having secretly called the Magi, made accurate P inquiry of them as to the time of the appearing star.] Tóre is a favourite word in this Gospel. Mt. 90 times, Mk. 6, Lk. 15. τὸν χρόνον τοῦ φαινομένου ἀστέρος, i.e. the period since the star first appeared to them at (its) rising.

8. And having sent them to Bethlehem, said, Go, accurately P inquire concerning the child. And when you find, report to me, that I may come and worship Him.]

9. And they, having heard the king, went; and, lo, the star, P which they saw at (its) rising, went before them, until it came and stood still above (the place) where the child was.]-kai idoú] see on 120.

10. And when they saw the star, they rejoiced exceedingly with P great joy.]-opódpa] Mt. 7 times, Mk. 1, Lk. 1.

11. And when they had come into the house, they saw the child P with Mary His mother, and having fallen down, they worshipped Him: and having opened their treasures, they brought to Him gifts; gold, and frankincense, and myrrh.] For gold and frankincense as costly offerings, cf. Is 6o ἥξουσιν φέροντες χρυσίον καὶ Xíßavov olσovoi, Ps 7210. 11. 15. For frankincense and myrrh, cf. λίβανον Ca 36.

12. And having been divinely warned in a dream not to return P to Herod, they departed to their own country by another way.]XpημаTIOVÉνTES] The verb in the passive means to be instructed, admonished; cf. Lk 226, He 85; Fayûm Towns (Grenfell and

Hunt), 137. 2; Ditt. Syll. 738. 8, 807. 1, 7, 11, 15.—Kar' ovap] cf. on 120.—δι ̓ ἄλλης ὁδοῦ] The same feature occurs in the story of Tiridates' visit to Nero, Dio Cassius, lxiii. 7. ȧvaxwpeîv occurs in Mt. 10 times, Mk. 1, Lk. o.

The main outline of the story of the Magi is in many respects noteworthy for its historical probability. The expectation of a world's Redeemer, or in Palestine of a Jewish Messiah; the interest of Eastern Magi in these questions; their presence in the west to do homage to the supposed Saviour; the inference from Mic 51 that Bethlehem was to be His birthplace: all this violates no canon of historical probability. The only detail that has a legendary atmosphere about it is the statement that the star moved before the Magi as they went to Bethlehem, until it stayed over the house where the child lay. This may be due to the Jewish narrator poetically accounting for the fact that the Magi were successful in their search for the child. It is extremely unlikely that he intended it to be taken as a bald statement of fact, literally describing how the star in some strange manner enabled the searchers without other aid to identify the particular house in Bethlehem in which the holy family were dwelling. In view of the editor's interest in the fulfilment of prophecy, it is very strange that he does not cite Nu 2417 for the star, or Is 606, Ps 7210. 11. 15, for the bringing of gifts. But it is difficult to think that the two last passages were not in his mind, and that they may account for the specification of two of the gifts as gold and frankincense. On the other hand, such gifts would be natural enough as the offerings of Magi who came to search for a world's Redeemer. The modern theory, that the story is a literary fiction, based only upon legendary motives and folklore analogies, violates every probability. In view of the matter of fact character of the editor of this Gospel, it is almost certain that he believed that he was transmitting matters of actual fact. And it is in every respect probable that he was not altogether mistaken. If we suppose that astrologers in Babylon were acquainted with current expectation of the birth of a universal King, that they inferred from some unique astral phenomenon that He had been born in the west, i.e. in Palestine; that some of them came to Jerusalem in search of Him; that their errand came to the ears of Herod, and that the Jewish authorities suggested Bethlehem as the right place in which to expect the birth of the Messiah; that the Magi went there and found the newborn babe, whether by popular rumour that Mary, wife of Joseph ben David, had given birth to a child under strange circumstances, or by inference from the position of the heavenly bodies; that they did homage to the child, and, thinking it best not to trust Herod, left secretly on their journey homewards: we need not press every detail of the narrative. De