Solomon Caesar Malan on Matthew Chapter 1 verses 1 and 18

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Solomon Caesar Malan, 1862

Solomon Caesar Malan, A Plea for the Received Greek Text and for the Authorised Version 1862 Page 1

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Solomon Caesar Malan, 1881

Solomon Caesar Malan exposes the false concepts of Alford in his book A Plea for the Received Greek Text: And for the Authorized Version of the New Testament in Answer to Some of the Dean of Canterbury’s Criticism of Both:

Passing over a few trifling matters in the first seventeen verses of this chapter, we come to Dr. Alford’s reading of v. 18.

Τοῦ δὲ Ἰησοῦ ἡ γένησις οὕτως ἦν, on which he says, in his digest, that

“γέννησις” of the Received Text, which is a probable correction from the verb so often used before, occurs in L. and the rest.”

He then gives us his authorities for the change : -—

“B C P S Z A, 1 syr. Ath. Eus. Dial-trin. expressly;”

and adds in his notes that -

“γένησις must be understood in a wide sense, as

nearly identical in meaning with γέννησις; as=‘origo,’ not merely ‘ birth,’ ” Mey. It probably is chosen by the Holy Spirit to mark a slight distinction [!] between the γέννησις of our Lord and that of ordinary men. See Schol. in digest.”

I. Before examining Dr. Alford’s authorities, let me say one word on the relative meaning of γέννησις and γένησις, which are not seldom confused by careless Greek writers. Doubtless, according to the scholiast quoted by the Dean, both terms are said ἐν ὁσιότητι εἰς Χριστόν, somewhat as “birth,” “origin,” and “pedigree,” may be said of the same person; though assuredly not in the same sense. Yet, inasmuch as these terms are not applicable to Christ in the same way as they are to every one of us, the fact that Origen, who is supposed to be that scholiast, uses almost exclusively one of those terms, is assuredly not an absolute authority in favour of it; for, in many things, he is not a very safe guide. Let us, then, look at these terms, γένησις and γέννησις, and judge of them on their own merits.

(1.) As γέννησις comes from γεννάω, and γεννᾷ ἀνήρ παῖδα,¹ it is said of the actual procreation of children, as being (1) begotten by the father (γέννήτωρ, γέννήτης, ὁ πατήρ²), and (2) borne and brought forth by the mother (ἀμφοτέρων γεννησάντων³); in which sense γέννησις is used by Plato, when he speaks of αἱ τῶν παίδων γεννησεις καὶ τροφαὶ.¹ When, however, he speaks of τῆς γεννησεις καὶ τόκου, ² he limits γέννησις to the father; for τίκειν κυρίως ἐπὶ γυναἵκα, το δὲ γεννᾷν ἐπὶ ἀνρδά;³ wherefore παρθένος τίκει -τέξεται τὸ ἐν αὐτῇ γεννηθέν.⁴ Likewise Aristotle τὸ ἂῤῥεν μὲν εἶναι τὸ δυνάμενον γεννᾴν εἰς ἕτερον-τὸ δὲ θῆλυ τὸ εἰς αὐτό. ⁵

¹ Thom. Mag. s. v. p. 78.

² Ib. p. 308.

³ Arist. περὶ ζ. γεν. i. 17,^v 4, ed. Oxf.

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