The second and third of these discrepancies may have crept in without evil intention, and without any great degree of carelessness, for the omission of Jehoiakim may have arisen from the similar sound of the names (‏יְהוֹיָקִים‎ and ‏יְהוֹיָכִין‎), which accounts also for the transposition of the brothers of Jechoniah; whilst respecting Zorobabel the reference to the Old Testament is partly adverse, partly favourable. But the first discrepancy we have adduced, namely, the omission of three known kings, is not so easily to be set aside. It has indeed been held that the similarity of names may here also have led the author to pass unintentionally from Joram to Ozias, instead of to the similar sounding Ahaziah (in the LXX. Ochozias). But this omission falls in so happily with the author’s design of the threefold fourteen (admitting the double enumeration of David), that we cannot avoid believing, with Jerome, that the oversight was made on purpose with a view to it. [165] From Abraham to David, where the first division presented itself, having found fourteen members, he seems to have wished that those of the following divisions should correspond in number. In the whole remaining series the Babylonish exile offered itself as the natural point of separation. But as the second division from David to the exile gave him four supernumerary members, therefore he omitted four of the names. For what reason these particular four were chosen would be difficult to determine, at least for the three last mentioned.