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Hezron begat Ram, and Ram begat Amminadab, and Ammindab begat Nahshon, and Nahshon begat Salmon, and Salmon begat Boaz, and Boaz begat Obed of Ruth, and Obed begat Jesse, and Jesse begat David the king; and David the king begat Solomon of her of Uriah, and Solomon begat Rehoboam, and Rehoboam begat Abijah, and Abijah begat Asa, and Asa begat Jehoshaphat; and Jehoshaphat begat Joram, and Joram begat Uzziah, and Uzziah begat Jotham, and Jotham begat Hezekiah, and Hezekiah begat Manasseh, and Manasseh begat Amon, and Amon begat Josiah, and Josiah begat Jeconiah and his brothers at the time of the Babylonian exile; and after the Babylonian exile, Jeconiah begat Shealtiel, and Shealtiel begat Zerubbabel, and Zerubbabel begat 772 Abiud, and Abiud begat Eliakim, and Eliakim begat Azor, and Azor begat Zadok, and Zadok begat Achim, and Achim begat Eliud, and Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob, and Jacob begat Joseph the husband of Mary, from whom was born Jesus, who is called Christ. So all the generations from Abraham until David are fourteen generations, and from David until the Babylonian exile are fourteen generations, and from the Babylonian exile until the Christ are fourteen generations. We must inquire for what reason Matthew and Luke disagree in the genealogy of Joseph; the one writing him as the son of Jacob, son of Matthan, but Luke as the son of Heli, son of Melchi; and how these, being from different lineages, both Melchi and Matthan, appear as grandfathers of Joseph. This therefore is clarified. For first Matthan, who was of the line of Solomon, takes a wife named Aethan, and from her begets Jacob, and dies. And Melchi, who was of the line of Matthan, takes her and produces Heli from her. And so indeed both Matthan and Melchi, having taken the same wife, fathered two brothers of the same mother, for which reason we find Jacob and Heli from two different lineages. And Heli, having taken a wife, died childless, and his brother Jacob took his wife, so that according to the law he might raise up children for his brother, and from her he begets Joseph. Therefore, Joseph was by nature the son of Jacob, but by law the son of Heli. It is also worthwhile to go over the story which a certain James recounts concerning the holy Mary. For he says that among the tribes of Israel there was a rich man named Joachim, who at each feast offered to God double the gifts of others, saying thus: That which is from my abundance is for all the people, and that for my forgiveness is for a propitiation for me to the Lord God. When therefore the greatest feast of the Lord had arrived, and all were offering their gifts to God according to custom, he himself hastened to offer first. And a certain Rubin prevented him from offering first, saying that it was not lawful for him, because he was childless in Israel. And being grieved at this, he went away into the wilderness, and having pitched a tent there he besought God to grant to him also, as to Abraham, the seed of a legitimate child; for he knew that he alone in Israel was so; for forty days, fasting, he besought God. And likewise his wife also, having put on mean clothing, prayed to God to obtain offspring. And when the greatest day of God arrived, she puts on a bright robe; for it was not lawful on this feast to be clothed in a mourning robe. About the ninth hour of the day therefore, under a certain tree in the

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Ἐσρὼμ δὲ ἐγέννησε τὸν Ἀρὰμ, Ἀρὰμ δὲ ἐγέννησε τὸν Ἀμιναδὰβ, Ἀμινδὰβ δὲ ἐγέννησε τὸν Ναασσὼν, Ναασσὼν δὲ ἐγέννησε τὸν Σαλμὼν, Σαλμὼν δὲ ἐγέννησε τὸν Βοὸζ, Βοὸζ δὲ ἐγέννησε τὸν Ὀβὴδ ἐκ τῆς Ῥοὺθ, Ὀβὴδ δεἐγέννησε τὸν Ἰεσσαὶ, Ἰεσσαὶ δὲ ἐγέννησε τὸν ∆αυῒδ τὸν βασιλέα· ∆αυῒδ δὲ ὁ βασιλεὺς ἐγέννησε τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, Σολομὼν δὲ ἐγέννησε τὸν Ῥοβοὰμ, Ῥοβοὰμ δὲ ἐγέννησε τὸν Ἀβιὰ,Ἀβιὰ δὲ ἐγέννησε τὸν Ἀσὰ, Ἀσὰ δὲ ἐγέννησετὸν Ἰωσαφάτ· Ἰωσαφὰτ δὲ ἐγέννησε τὸν Ἰωρὰμ,Ἰωρὰμ δὲ ἐγέννησε τὸν Ὀζίαν, Ὀζίας δὲ ἐγέννησετὸν Ἰωάθαμ, Ἰωάθαμ δὲ ἐγέννησε τὸν Ἐζεκίαν, Ἐζκίας δὲ ἐγέννησε τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησε τὸν Ἀμμὼν, Ἀμμὼν δὲ ἐγέννησε τὸν Ἰωσίαν, Ἰωσίας δὲ ἐγέννησε τὸν Ἰεχονίαν καὶτοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος· μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος, Ἰεχονίας ἐγέννησε τὸν Σαλαθιὴλ, Σαλαθιὴλ δὲ ἐγέννησε τὸν Ζοροβάβελ, Ζοροβάβελ δὲ ἐγέννησε 772 τὸν Ἀβιοὺδ, Ἀβιοὺδ δὲ ἐγέννησε τὸν Ἐλιακεὶμ,Ἐλιακεὶμ δὲ ἐγέννησε τὸν Ἀζὼρ, Ἀζὼρ δὲ ἐγέννησε τὸν Σαδὼκ, Σαδὼκ δὲ ἐγέννησε τὸν Ἀχεὶμ, Ἀχεὶμ δὲ ἐγέννησε τὸν Ἐλιοὺδ, Ἐλιοὺδ δὲ ἐγέννησε τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησε τὸν Ματθὰν, Ματθὰν δὲ ἐγέννησε τὸν Ἰακὼβ, Ἰακὼβ δὲ ἐγέννησε τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός. Πᾶσαι νῦν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως ∆αυῒδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ ∆αυῒδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες. Ζητητέον δὲ ἡμῖν κατὰ ποῖον λόγον ὁ Ματθαῖος καὶ ὁ Λουκᾶς ἐν τῇ γενεαλογίᾳ διαφωνοῦσι τοῦ Ἰωσήφ· ὁ μὲν υἱὸν Ἰακὼβ γράφων αὐτὸν υἱοῦ Ματθὰν, ὁ δὲ Λουκᾶς υἱὸν Ἡλεὶ τοῦ Μελχεί· καὶ πῶς οὗτοι, διαφόρων γενῶν ὑπάρχοντες, ὅ τε Μελχεὶ καὶ ὁ Ματθὰν, πάπποι τοῦ Ἰωσὴφ ἀναφαίνονται. Ἔστιν οὖν τοῦτο σαφηνιζόμενον. Πρῶτος γὰρ Ματθὰν, ὁ ἐκ γένους Σολομῶντος, ἄγεται γυναῖκα Αἰθὰν ὀνόματι, καὶ ἐκ ταύτης γεννᾷ τὸν Ἰακὼβ, καὶ ἀποθνήσκει. Καὶ ἄγεται αὐτὴν ὁ Μελχεὶ ὁ ἐκ γένους Ματθὰν, ἐκποιεῖ ἐξ αὐτῆς τὸν Ἡλεί. Καὶ δὴ οὖν ὅ τε Ματθὰν καὶ ὁ Μελχεὶ, τὴν αὐτὴν ἀγαγόμενοι γυναῖκα, δύο ὁμομητρίους ἐπαιδοποιήσαντο ἀδελφοὺς, διὸ καὶ ἐκ διαφόρων δύο γενῶν εὑρίσκομεν τὸν Ἰακὼβ καὶ τὸν Ἡλεί. Ἡλεὶ δὲ, λαβὼν γυναῖκα, ἄπαις ἐτελεύτησε, καὶ ὁ ἀδελφὸς αὐτοῦ Ἰακὼβ ἔλαβε τὴν γυναῖκα αὐτοῦ, ὅπως κατὰ τὸν νόμον ἐγείρῃ τέκνα τῷ ἀδελφῷ, καὶ γεννᾷ ἐξ αὐτῆς τὸν Ἰωσήφ. Ὥστε οὖν κατὰ φύσιν μὲν ἦν υἱὸς τοῦ Ἰακὼβ ὁ Ἰωσὴφ, κατὰ νόμον δὲ τοῦ Ἡλεί. Ἄξιον δὲ καὶ τὴν ἱστορίαν, ἣν διέξεισι περὶ τῆς ἁγίας Μαρίας Ἰάκωβός τις, ἐπελθεῖν. Φάσκει γὰρ, ἐν ταῖς φυλαῖς τοῦ Ἰσραὴλ ἄνδρα πλούσιον γεγενῆσθαι ὀνόματι Ἰωακεὶμ, ὃς καθ' ἑορτὴν διπλάσιον τῶν ἅλλων δῶρα τῷ Θεῷ προσεκόμιζεν, οὕτω λέγων· Τὸ τῆς περιουσίας ἐν παντὶ τῷ λαῷ, καὶ τὸ τῆς ἀφέσεως εἰς ἱλασμὸν ἐμοὶ Κυρίῳ τῷ Θεῷ. Ἐνστάσης οὖν τῆς μεγίστης τοῦ Κυρίου ἑορτῆς, καὶ πάντων κατὰ τὸ εἰωθὸς τὰ δῶρα τῷ Θεῷ προσκομιζόντων, προσενεγκεῖν πρῶτος αὐτὸς ὥρμησεν. Καὶ Ῥουβίν τις διεκώλυσεν αὐτὸν προσοῖσαι πρῶτον, λέγων, μὴ ἐξεῖναι αὐτῷ, καθότι ἄτεκνος ἐν τῷ Ἰσραὴλ καθέστηκε. Καὶ λυπηθεὶς ἐπὶ τοῦτο, εἰς τὴν ἔρημον ἀφίκετο, κἀκεῖ πήξας σκηνὴν ἱκέτευε τὸν Θεὸν παρασχεῖν καὶ αὐτῷ, ὥσπερ τῷ Ἀβραὰμ γνησίου παιδὸς σποράν· μόνον γὰρ ἐγνώκει ἑαυτὸν ὑπάρχειν ἐν τῷ Ἰσραήλ· ἄχρις ἡμερῶν νηστεύων τεσσαράκοντα ἱκέτευε τὸν Θεόν. Ὁμοίως δὲ καὶ ἡ ὁμόζυγος αὐτοῦ, περιθεμένη ἐσθῆτα εὐτελῆ, ἐδεῖτο τοῦ Θεοῦ τυχεῖν γονῆς. Ἐπιστάσης δὲ τῆς μεγίστης ἡμέρας τοῦ Θεοῦ, λαμπρὰν στολὴν ἀμφιέννυται· οὐ γὰρ ἦν θεμιτὸν ἐν ταύτῃ τῇ ἑορτῇ πένθιμον ἠμφιέσθαι στολήν. Περὶ γοῦν τὴν ἐννάτην ὥραν τῆς ἡμέρας ὑπό τι δένδρον ἐν τῷ