We are left, then, with three readings, for each of which priority may be claimed (those we have indicated by (A) and (B), and that of the _Syr.‐Sin._ (C)). It is highly probable that (C) is derived from (B); but it may be well to leave this an open question, so as to have all the possibilities before us. (1) _Can we, then, explain the textual facts already noticed, if we presume the originality of_ (A)? It is certainly remarkable that, after using ἐγέννησεν in a legal sense throughout the earlier links of the Genealogy (Moffatt, Burkitt, Westcott, Box, Allen, Barnard, A. J. Maclean), the compiler should desert this practice, and use the verb of physical parentage (ἐγεννήθη) in the last link of the chain. The compiler, if we may say so, does not strike us as the kind of man who would have felt the need of this. It seems much more likely that, together with some qualifying clause in reference to Mary, he would have continued to employ ἐγέννησεν in the same sense to the end. This is conjecture; but (on the present theory) it is a conjecture supported by the procedure of the scribes who have produced (B). Their object (on the present supposition) will have been to remove the ambiguities of (A) in Mt. i. 16, so as to state the doctrine more clearly. We could understand, then, their objection to τὸν ἄνδρα Μαρίας, and the change to ᾧ μνηστευθεῖσα π. Μ. What is less easy to understand is the change from ἐγεννήθη to ἐγέννησεν. It is true that ἐξ ἧς ἐγεννήθη is not without ambiguity, as the comment of the Jew in the _Dialogue of Timothy and Aquila_ shows.(102) But, if this was a ground of objection, why should the ambiguity be replaced by one that is much greater? As we have seen, the construction of (B) is singularly loose. It is this fact which has clearly invited the modifications represented in the _Syr.‐Cur._ and the Old Lat. MSS., and perhaps the _Syr.‐Sin._ itself. The reading (B) certainly does not commend itself as a doctrinal modification of (A). Further, the priority of (A) does not help us to account for (C). If, as we believe, (C) is derived from (B), it is needless to discuss the point. But apart from that theory of the origin of (C), our conclusion remains the same. We have seen how near in spirit the scribe of the _Syr.‐Sin._ was to the First Evangelist. Can we suppose, then, that he would have demurred to the words, τὸν ἄνδρα Μαρίας? It is very difficult to think so. For these reasons, in spite of its strong attestation, we find it impossible to presume the originality of (A).