If this is the character of the Genealogy, it must follow that _the textual problem of Mt. i. 16_ differs considerably in importance from the thought of a quarter of a century ago. It is becoming increasingly recognized that, whatever the true text of Mt. i. 16 may be, it can make little difference to the character of the Genealogy as outlined above. Its interest is textual and literary rather than historical. The most interesting statement of this point of view is that of F. C. Burkitt in his _Evangelion Da‐Mepharreshe_ (1904, see vol. ii, pp. 258 ff.). On p. 258 Burkitt expresses a firm belief that no fresh light upon the historical events of the Nativity has been thrown either by the discovery of the Sinaitic Syriac MS. or by the publication of the _Dialogue of Timothy and Aquila_. He says (p. 261) that even if the Genealogy had ended with the uncompromising statement “and Joseph begat Jesus”, it would not prove that its compiler believed that Joseph was the actual father of Jesus. In this connexion it is of great interest to note that Archdeacon Allen, who upholds the historical truth of the Virgin Birth, actually adopts in his commentary on Mt. (ICC., 1907) the reading implied by the Sin. Syr., as the true text of Mt. i. 16—“And Jacob begat Joseph. Joseph, to whom was espoused Mary a virgin, begat Jesus, who is called Christ” (p. 5). Writing in 1916, Canon Box takes a different view of the textual problem, but is no less emphatic in his assertion that, “even if the reading _Joseph ... begat Jesus_ be correct, it need not imply a belief in the natural generation of Jesus” (_The Virgin Birth of Jesus_, p. 15). Lastly, we may compare the judgement of Dr. James Moffatt (INT., 1918): “Such modifications as may be due to doctrinal presuppositions are designed to re‐set or to sharpen the reference of the original text to the virgin birth, not to insert the dogma in a passage which was originally free from it” (p. 251). These are great and honoured names, but the opinion is not one which cries out for the cloak of authority; it springs directly out of the character of the Genealogy itself. If ἐγέννησεν is used throughout of legal parentage, it would clearly be so in the last step, if it should be proved that this also contained the word ἐγέννησεν. Indeed, we should naturally expect to find that word in verse 16.