known kings; in Luke, through an unknown collateral branch, coinciding only with respect to Salathiel and Zorobabel, whilst they still differ in the names of the father of Salathiel and the son of Zorobabel. Since this difference appears to offer a complete contradiction, the most industrious efforts have been made at all times to reconcile the two. Passing in silence explanations evidently unsatisfactory, such as a mystical signification, [172] or an arbitrary change of names, [173] we shall consider two pairs of hypotheses which have been most conspicuous, and are mutually supported, or at least bear affinity to one another. The first pair is formed upon the presupposition of Augustine, that Joseph was an adopted son, and that one evangelist gave the name of his real, the other that of his adopted, father [174]; and the opinion of the old chronologist Julius Africanus, that a Levirate marriage had taken place between the parents of Joseph, and that the one genealogy belonged to the natural, the other to the legal, father of Joseph, by the one of whom he was descended from David through Solomon, by the other through Nathan. [175] The farther question: to which father do the respective genealogies belong? is open to two species of criticism, the one founded upon literal expressions, the other upon the spirit and character of each gospel: and which lead to opposite conclusions. Augustine as well as Africanus, has observed, that Matthew makes use of an expression in describing the relationship between Joseph and his so-called father, which more definitely points out the natural filial relationship than that of Luke: for the former says Ἰακὼβ ἐγέννησε τὸν Ἰωσὴφ: whilst the expression of the latter, Ἰωσὴφ τοῦ Ἠλὶ, appears equally applicable to a son by adoption, or by virtue of a Levirate marriage. But since the very object of a Levirate marriage was to maintain the name and race of a deceased childless brother, it was the Jewish custom to inscribe the first-born son of such a marriage, not on the family register of his natural father, as Matthew has done here, but on that of his legal father, as Luke has done on the above supposition. Now that a person so entirely imbued with Jewish opinions as the author of the first Gospel, should have made a mistake of this kind, cannot be held probable. Accordingly, Schleiermacher and others conceive themselves bound by the spirit of the two Gospels to admit that Matthew, in spite of his ἐγέννησε, must have given the lineage of the legal father, according to Jewish custom: whilst Luke, who perhaps was not born a Jew, and was less familiar with Jewish habits, might have fallen upon the genealogy of the younger brothers of Joseph, who were not, like the firstborn, inscribed amongst the family of the deceased legal father, but with that of their natural father, and might have taken this for the genealogical table of the first-born Joseph, whilst it really belonged to him only by natural descent, to which