Answers for a Jew. Evgeniy Terekhin

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СКАЧАТЬ Why would Jacob and Heli be brothers? And why would their fathers, Matthan and Melki [Matthat], be Joseph’s grandfathers, though they belonged to different lines. Matthan and Melki [Matthat] were both married to the same woman, one after the other, and begat uterine brothers, since the Law didn’t forbid un unmarried woman to remarry, whether she was divorced or widowed. First, Matthan, who was from the line of Solomon, begat Jacob from Esta (this woman’s name according to the Tradition). After Matthan’s death, Melki [Matthat] from the line of Nathan married his widow (as I said, he was from the same tribe but from a different line) and begat his son Heli. So, we will discover that Jacob and Heli were uterine brothers, though belonging to different lines. Heli died without producing children, and Jacob married his wife and begat Joseph (the third generation), who was his son according to the flesh (and according to Scriptures: “Jacob begat Joseph”), and the son of Heli, for his brother Jacob “raised up his seed”. So, we must not reject his genealogy. Matthew, the Gospel writer, says: “Jacob begat Joseph”. Luke’s genealogy is ascending: “He was the son, so it was thought (he added), of Joseph, the son of Heli, the son of Melki [Matthat]”. One could not think of a clearer way to express his sonship according to the Law, so Luke, in speaking about such “births”, consistently avoids using the word “beget”. His list ends with Adam and God.

      All of this is not without a basis and is not arbitrarily contrived. Our Savior’s birth relatives left us the following true story, whether to glorify themselves or purely for our instruction. When a band of marauders from Idumea raided Ashkelon in Palestine, they seized not only the loot from Apollo’s temple, but also Antipater, the son of a certain Herod, who was a hierodule. Because the priest could not redeem his son, Antipater was brought up according to Idumean customs. Later he was well-favored by Hircanus, the high priest of Judea. As an ambassador sent to Pompea on some errand from Hircanus, he obtained for him the kingly authority, which had been usurped by his brother Aristobulus. As to Antipater himself, he prospered; he was appointed the curator (epimelet) of Palestine. After his death – he was murdered out of envy for being so fortunate – his position went to his son Herod. This Herod was later appointed king over the Jews by Antonius and Augustus, as decreed by the Senate. His sons – Herod and others – were tetrarchs. Of these events we also know from the Greek history.

      Until then, the archives had kept genealogies of both Jews and ancient Proselytes, such as, for instance, the genealogies of Achior the Ammonite and Ruth the Moabite, as well as genealogies of Egyptians who intermarried with the Jews. Having no connection whatsoever to the Jewish people, Herod, ashamed as he was of his ignoble blood, ordered that all the records of genealogies be burnt in hope that he could be reckoned as a noble-born, if no one was able to trace his line to Patriarchs, Proselytes or Gyiurs (converts to Judaism) using the public records. As a result, there were very few people who retained any memory of their ancestry. If they did, it was by keeping their own genealogical records or just by remembering the names of the ancestors, or keeping their own lists. People were proud of preserving the memory of their high blood. Among them were also the above mentioned “desposiny” – those related to the family of the Lord. Natives of Jewish settlements, Nazareth and Kohaba, they spread wide across the land and compiled the above-mentioned genealogy based on the “Book of Days”, as best they could.

      Whether it is so or not, it would be hard to come up with a better explanation – this is my opinion as well as that of any reasonable person. To this we will hold, even though it has not been confirmed by evidence – because there nothing better or more correct to hold on to. And as to the Gospel, it is all true, to say the least”.

      At the end of the same letter, Africanus adds: “Matthan, a descendant of Solomon, begat Jacob. After the death of Matthan, Melki [Matthat], a descendant of Nathan, begat Heli by the same woman. Therefore, Heli and Jacob must be uterine brothers. Heli died childless; Jacob raised up his seed by begetting Joseph who was his son according to the flesh, and Heli’s son according to the Law. So, we can say that Joseph was the son of them both”.

      This is the testimony of Afrikanus. If such was the genealogy of Joseph, then Mary had to be from the same tribe, for, according to the Law, it wasn’t allowed to marry outside your tribe. The Law said that a man should take a wife out of the same town and the same family so that the inheritance would not go from one tribe to another. With this let us end” (The History of the Church, 1,7).

      The explanation offered by Africanus is correct, though he confused Melki with Matthat. The genealogy in Matthew lists births according to the flesh; the one in Luke is according to the Law. It must be added that the levirate links between the two genealogies are found not only at the end, but also in the beginning. This conclusion is obvious because both genealogies intersect in the middle at Zerubbabel, son of Shealtiel (see Mt 1:12—13; Lk 3:27). Nathan was the older brother; Solomon was younger, next in line after him (see 2 Sam 5:14—16; 1 Cron 3:5), therefore he was the first candidate to a levirate marriage (compare Ruth 3—4; Lk 20:27—33). The Old Testament is silent on whether Nathan had children, so we may very well conclude that he had none. Solomon, however, had much capacity for love: “And he had seven hundred wives, princesses, and three hundred concubines” (1 Kings 11:3). So, in theory, he could have married Nathan’s widow. If this is so, Mattatha is the son of Solomon according to the flesh and the son of Nathan according to the Law. In light of the above-mentioned circumstances, the differences between the two genealogies no longer present a problem.

      Does the prophesy of Isaiah refer to a maiden or a virgin?

      Question: Isaiah 7:14 talks about a maiden or a young woman. But why do Christians translate the Hebrew word “Alma” as “Virgin”?

      Answer: Isaiah 7:14 was first applied to Jesus by Matthew: “Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin [παρθένος] shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Mt 1:18—23).

      Let’s compare it with the prophesy in Isaiah: “Therefore the Lord himself shall give you a sign; Behold, a virgin [παρθένος] shall conceive, and bear a son, and shall call his name Immanuel [heb. ‘Emmanuel’ = God with us]” (Is 7:14; compare Is 8:8—10).

      Both the Greek text of the Gospel and the Greek translation of Is 7:14 use the same word παρθένος (virgin). This is how the Hebrew word “alma” is translated in both cases. One can certainly argue about the nuances of translating “alma” as “maiden” or “virgin”, but in reality, there is not much semantic difference between the words “maiden” and “virgin”. Practically, they are the same. To limit the translation of the word “alma” to “a young woman” is a later invention of Judaism, which has very little in its favor.

      The Septuagint is a Greek translation of the Old Testament ordered by Ptolemy II Philadelphus, the king of Egypt, in the 3rd century B.C. This translation was completed by 72 Jewish scribes; thus, each Semitic tribe was represented by 6 people. The Septuagint translates “alma” as παρθένος. It makes perfect sense to trust the ancient Jewish scholars who certainly knew how to translate “alma”, and had no reasons to distort the meaning of the СКАЧАТЬ