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Julius Africanus
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Introductory Notice to Julius Africanus.
[1034] δικαίως.
[1038] 1 Cor. xv. 12, etc.
[1039] Here what is given in Eusebius begins.
[1040] Reading συνεπεπλάκη. Migne would make it equivalent to “superimplexum est.” Rufinus renders it, “Reconjunctum namque est sibi invicem genus, et illud per Salomonem et illud quod per Nathan deducitur,” etc.
[1041] ἀναστάσεσιν ἀτέκνων. Rufinus and Damascenus omit these words in their versions of the passage.
[1042] The reading of the Codex Regius is ἀκολουθίαν, i.e., succession; the other leading mss. give ἐπολλαγήν, i.e. interchange or confusion.
[1043] But in our text in Luke iii. 23, 24, and so, too, in the Vulgate, Matthat and Levi are inserted between Heli and Melchi. It may be that these two names were not found in the copy used by Africanus.
[1044] Here Africanus applies the term “widow” (χηρεύουσαν) to one divorced an well as to one bereaved.
[1045] κατὰ λόγον.
[1046] Two things may be remarked here: first, that Africanus refers the phrase “as was supposed” not only to the words “son of Joseph,” but also to those that follow, “the son of Heli;” so that Christ would be the son of Joseph by legal adoption, just in the same way as Joseph was the son of Heli, which would lead to the absurd and impious conclusion that Christ was the son of Mary and a brother of Joseph married by her after the death of the latter. And second, that in the genealogy here assigned to Luke, Melchi holds the third place; whence it would seem either that Africanus’s memory had failed him, or that as Bede conjectures in his copy of the Gospel Melchi stood in place of Matthat (Migne). [A probable solution.]
[1047] Other mss. read, “Adam the son of God.”
[1048] The word “priest” is used here perhaps improperly for “servant of the temple,” i.e., ἱερεύς for ἱερόδουλος.
[1049] So Josephus styles him “procurator of Judea, and viceroy” (ἐπιμελητὴς τῆς ᾽Ιουδαίας, and ἐπίτροπος).
[1050] This whole story about Antipater is fictitious. Antipater’s father was not Herod, a servant in the temple of Apollo, but Antipater an Idumean, as we learn from Josephus (xiv. 2). This Antipater was made prefect of Idumea by Alexander king of the Jews, and laid the foundation of the power to which his descendants rose. He acquired great wealth, and was on terms of friendship with Ascalon, Gaza, and the Arabians.
[1051] Several mss. read ἀρχιπροσηλύτων for ἄχρι προσηλύτων, whence some conjecture that the correct reading should be ἄχρι τῶν ἀρχιπροσηλύτων, i.e., back to the “chief proselytes,”—these being, as it were, patriarchs among the proselytes, like Achior, and those who joined the Israelites on their flight from Egypt.
[1052] This word occurs in the Septuagint version of Ex. xii. 19, and refers to the strangers who left Egypt along with the Israelites. For Israel was accompanied by a mixed body, consisting on the one hand of native Egyptians, who are named αὐτόχθονες in that passage of Exodus, and by the resident aliens, who are called γειῶραι. Justin Martyr has the form γηόραν in Dialogue with Trypho, ch. cxxii. The root of the term is evidently the Hebrew רג, “stranger.”
[1053] The word δεσπόσυνοι was employed to indicate the Lord’s relatives, as being His according to the flesh. The term means literally, “those who belong to a master,” and thence it was used also to signify “one’s heirs.”
[1054] προειρημένην. Nicephorus reads προκειμένην.
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