Josephat; Josephat gat Joram, and Joram gat Osias; Josias [Osias, E.] gat Joathan, and Joathan gat Achaz; Achaz gat Ezechie, and Ezechie gat Manassas; Manasses gat Amon, and Amon gat Jose; Jose [Josy, E.] gat Jeconie, and oþir breþeren whanne þei weren taken to Babiloyne, bi werre of þe kyng. Þis is þe toþir fourtene þat Matheu telliþ, and leeveþ here foure kyngis wiþouten liynge. For he þat bigetiþ a sone bigetiþ his sones sone; and so foure kingis weren left [The four kings left out are— Ahaziah, Joash, Amaziah, and Elia|kim. See the note on the subject in Dean Alford's Greek Testament.] , soþli for greet cause.
And whanne þes kyngis weren ceessid of worship of þer kyngdom, but not of þer gendrure, Jeconie gat Salatiel; Salatiel gat Sorobabel; Sorobabel gat Abyut; Abyut gat Eliachym; Eliachym gat Azor; Azor gat Sadoc; Sadok gat Achym; Achym gat Elyut; Elyut gat Eliazar; Eliazar gat Mathan; Mathan gat Jacob, and Jacob gat Joseph, Maries housebonde; of which Marie is Jesus born, þe which is clepid Crist. And so, to counte Joseph Marie and Crist, is þis þridde fourtene fillid þat þe gospel spekiþ of. And alȝif we have not þis þridde gendrure in holi writt, ȝit we trowen þat it is soþ [So E; A has soiþ.] bi autorite of Mathew, as we trowun þe firste gendruris boþe bi autorite of Genesis. Mathew comeþ dounward in rekenynge of Cristis eldris, and Luk goiþ upward, rekenyng of more fadris. For it sufficide to Mathew to telle how Crist bicam man bi þes þree fourtenes, biginnynge at Abraham. But Luk, figure of preestis [Luk, figure of preestis. The figure of the calf in the Apocalypse (ch. iv.) was very early associated with St. Luke, who was thought to treat more fully than the other Evan|gelists of the priestly office of Christ. See Cave's Antiq. Apost., p. 169. In the Legenda Aurea, it is said, 'Lucas figuratur in vitulo, agens de Christi sacerdotio;' and it is shown at great length how this evangelist was 'recte ordinatus,' in relation to God, to his neighbour, to himself, and to his office of writing the gospel.] , telliþ more diffuseli how man stieþ up to God, from Adam to þe Trinite. And variyng of names, wiþ leevyng of sum fadris, techiþ how Matheu and Luk varien not in sentence [Dean Alford (in his notes on Matt. i. and Luke iii.) thinks that no attempt to reconcile the two genealogies has succeeded, laying stress at the same time on the fact that both give the line of Joseph, not that of Mary.] .
