. And again, Once have I sworn by My holiness, that I will not lie unto David. His seed shall endure for ever, and His throne as the sun before Me. It shall be established for ever as the moon, and as a faithful witness in heaven  . And Isaiah says: And there shall come out a rod out of the stem of Jesse and a branch shall grow out of his roots  .
But that Joseph is descended from the tribe of David is expressly demonstrated by Matthew and Luke, the most holy evangelists. But Matthew derives Joseph from David through Solomon, while Luke does so through Nathan; while over the holy Virgin's origin both pass in silence.
One ought to remember that it was not the custom of the Hebrews nor of the divine Scripture to give genealogies of women; and the law was to prevent one tribe seeking wives from another  . And so since Joseph was descended from the tribe of David and was a just man (for this the divine Gospel testifies), he would not have espoused the holy Virgin contrary to the law; he would not have taken her unless she had been of the same tribe  . It was sufficient, therefore, to demonstrate the descent of Joseph.
One ought also to observe  this, that the law was that when a man died without seed, this man's brother should take to wife the wife of the dead man and raise up seed to his brother  . The offspring, therefore, belonged by nature to the second, that is, to him that begat it, but by law to the dead.
Born then of the line of Nathan, the son of David, Levi begat Melchi  and Panther: Panther begat Barpanther, so called. This Barpanther begat Joachim: Joachim begat the holy Mother of God  ^ . And of the line of Solomon, the son of David, Mathan had a wife  of whom he begat Jacob. Now on the death of Mathan, Melchi, of the tribe of Nathan, the son of Levi and brother of Panther, married the wife of Mathan, Jacob's mother, of whom he begat Heli. Therefore Jacob and Heli became brothers on the mother's side, Jacob being of the tribe of Solomon and Heli of the tribe of Nathan. Then Heli of the tribe of Nathan died childless, and Jacob his brother, of the tribe of Solomon, took his wife and raised up seed to his brother and begat Joseph. Joseph, therefore, is by nature the son of Jacob, of the line of Solomon, but by law he is the son of Heli of the line of Nathan.
Joachim then  took to wife that revered and praiseworthy woman, Anna. But just as the earlier Anna  , who was barren, bore Samuel by prayer and by promise, so also this Anna by supplication and promise from God bare the Mother of God in order that she might not even in this be behind the matrons of fame  . Accordingly it was grace (for this is the interpretation of Anna) that bore the lady: (for she became truly the Lady of all created things in becoming the Mother of the Creator). Further, Joachim  was born in the house of the Probatica  , and was brought up to the temple. Then planted in the House of God and increased by the Spirit, like a fruitful olive tree, she became the home of every virtue, turning her mind away from every secular and carnal desire, and thus keeping her soul as well as her body virginal, as was meet for her who was to receive God into her bosom: for as He is holy, He finds rest among the holy  . Thus, therefore, she strove after holiness, and was declared a holy and wonderful temple fit for the most high God.
Moreover, since the enemy of our salvation was keeping a watchful eye on virgins, according to the prophecy of Isaiah, who said, Behold a virgin shall conceive and bare a Son and shall call His name Emmanuel, which is, being interpreted, God with us  ,' in order that he who taketh the wise in their own craftiness  may deceive him who always glorieth in his wisdom, the maiden is given in marriage to Joseph by the priests, a new book to him who is versed in letters  : but the marriage was both the protection of the virgin and the delusion of him who was keeping a watchful eye on virgins. But when the fulness of time was come, the messenger of the Lord was sent to her, with the good news of our Lord's conception. And thus she conceived the Son of God, the hypostatic power of the Father, not of the will of the flesh nor of the will of man  , that is to say, by connection and seed, but by the good pleasure of the Father and co-operation of the Holy Spirit. She ministered to the Creator in that He was created, to the Fashioner in that He was fashioned, and to the Son of God and God in that He was made flesh and became man from her pure and immaculate flesh and blood, satisfying the debt of the first mother. For just as the latter was formed from Adam without connection, so also did the former bring forth the new Adam, who was brought forth in accordance with the laws of parturition and above the nature of generation.
For He who was of the Father, yet without mother, was born of woman without a father's co-operation. And so far as He was born of woman, His birth was in accordance with the laws of parturition, while so far as He had no father, His birth was above the nature of generation: and in that it was at the usual time (for He was born on the completion of the ninth month when the tenth was just beginning), His birth was in accordance with the laws of parturition, while in that it was painless it was above the laws of generation. For, as pleasure did not precede it, pain did not follow it, according to the prophet who says, Before she travailed, she brought forth, and again, before her pain came she was delivered of a man-child  . The Son of God incarnate, therefore, was born of her, not a divinely-inspired  man but God incarnate; not a prophet anointed with energy but by the presence of the anointing One in His completeness, so that the Anointer became man and the Anointed God, not by a change of nature but by union in subsistence. For the Anointer and the Anointed were one and the same, anointing in the capacity of God Himself as man. Must there not therefore be a Mother of God who bore God incarnate? Assuredly she who played the part of the Creator's servant and mother is in all strictness and truth in reality God's Mother and Lady and Queen over all created things. But just as He who was conceived kept her who conceived still virgin, in like manner also He who was born preserved her virginity intact, only passing through her and keeping her closed  . The conception, indeed, was through the sense of hearing, but the birth through the usual path by which children come, although some tell tales of His birth through the side of the Mother of God. For it was not impossible for Him to have come by this gate, without injuring her seal in anyway.
The ever-virgin One thus remains even after the birth still virgin, having never at any time up till death consorted with a man. For although it is written, And knew her not till she had brought forth her first-born Son  , yet note that he who is first-begotten is first-born even if he is only-begotten. For the word "first-born" means that he was born first but does not at all suggest the birth of others. And the word "till" signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world  , not meaning thereby that He will be separated from us after the completion of the age. The divine apostle, indeed, says, And so shall we ever be with the Lord  , meaning after the general resurrection.
For could it be possible that she, who had borne God and from experience of the subsequent events had come to know the miracle, should receive the embrace of a man. God forbid! It is not the part of a chaste mind to think such thoughts, far less to commit such acts.
But this blessed woman, who was deemed worthy of gifts that are supernatural, suffered those pains, which she escaped at the birth, in the hour of the passion, enduring from motherly sympathy the rending of the bowels, and when she beheld Him, Whom she knew to be God by the manner of His generation, killed as a malefactor, her thoughts pierced her as a sword, and this is the meaning of this verse: Yea, a sword shall pierce through thy own soul also  ^ . But the joy of the resurrection transforms the pain, proclaiming Him, Who died in the flesh, to be God.
 In Reg. 2428 is added kai 'Ioseph tou mnestoros.  Psalm 132:11.  Ibid. lxxxix. 35, 36, 37.  Isaiah 11:1.  Numbers 36:6 seqq.  skeptrou.  Cf. Julius Afric., Ep. ad Aristidem, cited in Eusebius, Hist. Ecclesiastes 1:7.  Deuteronomy 25:5.  See the note in Migne.  Text, ten hagian Theotokon. Variant, ten hagian Annan.  St. Luke 3:24 seqq.  R. 2926 adds "Ethan," the name being taken from Julius Africanus.  Epiph., Hæres. 79.  1 Samuel 1:2.  Greg. Nyss., Orat. in nativ. Dom.: Eustath. in Hexaëm.  Epiph., Hæres. 79.  tes probatikes, the Sheep-gate.  Psalm 18:25, 26.  Isaiah 29:11.  St. John 1:13.  Isaiah 66:7.  theophoros.  Ezekiel 44:2.  St. Matthew 1:25.  Ibid. xxviii. 20.  1 Thess. iv. 17.  St. Luke 2:35.  In R. 2926 is added, hoper aute proeireken ho Theodochos Sumeon, ton Kurion enankalisamenos.
 Psalm 132:11.
 Ibid. lxxxix. 35, 36, 37.
 Isaiah 11:1.
 Numbers 36:6 seqq.
 Cf. Julius Afric., Ep. ad Aristidem, cited in Eusebius, Hist. Ecclesiastes 1:7.
 Deuteronomy 25:5.
 See the note in Migne.
 Text, ten hagian Theotokon. Variant, ten hagian Annan.
 St. Luke 3:24 seqq.
 R. 2926 adds "Ethan," the name being taken from Julius Africanus.
 Epiph., Hæres. 79.
 1 Samuel 1:2.
 Greg. Nyss., Orat. in nativ. Dom.: Eustath. in Hexaëm.
 Epiph., Hæres. 79.
 tes probatikes, the Sheep-gate.
 Psalm 18:25, 26.
 Isaiah 29:11.
 St. John 1:13.
 Isaiah 66:7.
 Ezekiel 44:2.
 St. Matthew 1:25.
 Ibid. xxviii. 20.
 1 Thess. iv. 17.
 St. Luke 2:35.
 In R. 2926 is added, hoper aute proeireken ho Theodochos Sumeon, ton Kurion enankalisamenos.