[28] Dial. c. Tryph. 43. 100. (Paris, 1742.) [↑]
[29] Paulus. The Jews also in their representation of a Mary, the daughter of Heli, tormented in the lower world (see Lightfoot), appear to have taken the genealogy of Luke, which sets out from Heli, for that of Mary. [↑]
[30] e.g. Lightfoot, horæ, p. 750; Osiander, s. 86. [↑]
[31] Juchasin f. 55, 2. in Lightfoot s. 183, and Bava bathra, f. 110, 2. in Wetstein s. 230 f. Comp. Joseph. Vita, 1. [↑]
[32] Thus Eichhorn, Einl. in das N. T. 1 Dd s. 425. Kaiser, bibl. Theol. 1, s. 232. Wegscheider, Institut. § 123, not. d. de Wette, bibl. Dogm. § 279, and exeget. Handbuch 1, 2, s. 32. Winer, bibl. Realwörterb. 1, s. 660 f. Hase, Leben Jesu, § 33. Fritzsche, Comm. in Matt, p. 35. Ammon, Fortbildung des Christenthums zur Weltreligion 1, s. 196 ff. [↑]
[33] See De Wette, bibl. Dogm. and exeg. Handb. 1, 1, s. 14; Hase, L. J. Eusebius gives a not improbable explanation of this disagreement (ad. Steph. quæst. iii., pointed out by Credner, 1, p. 68 f.) that besides the notion amongst the Jews, that the Messiah must spring from the royal line of David, another had arisen, that this line having become polluted and declared unworthy of continuing on the throne of David ([Jerem. xxii. 30]), by the wickedness of its later reigning members, a line more pure though less famed was to be preferred to it. [↑]
[34] The farther considerations on the origin and import of these genealogies, which arise from their connexion with the account of the miraculous birth of Jesus, must be reserved till after the examination of the latter point. [↑]