This hypothesis of so complicated a marriage in two successive generations, to which we are forced by the discrepancy of the two genealogies, must be acknowledged to be in no way impossible, but still highly improbable: and the difficulty is doubled by the untoward agreement already noticed, which occurs midway in the discordant series, in the two members Salathiel and Zorobabel. For to explain how Neri in Luke, and Jechonias in Matthew, are both called the father of Salathiel, who was the father of Zorobabel;—not only must the supposition of the Levirate marriage be repeated, but also that the two brothers who successively married the same wife, were brothers only on the mother’s side. The difficulty is not diminished by the remark, that any nearest blood-relation, not only a brother, might succeed in a Levirate marriage,—that is to say, though not obligatory, it was at least open to his choice (Ruth iii. 12. f., iv. 4 f. [177]). For since even in the case of two cousins, the concurrence of the two branches must take place much earlier than here for Jacob and Eli, and for Jechonias and Neri, we are still obliged to have recourse to the hypothesis of half-brothers; the only amelioration in this hypothesis over the other being, that these two very peculiar marriages do not take place in immediately consecutive generations. Now that this extraordinary double incident should not only have been twice repeated, but that the genealogists should twice have made the same selection in their statements respecting the natural and the legal father, and without any explanation,—is so improbable, that even the hypothesis of an adoption, which is burdened with only one-half of these difficulties, has still more than it can bear. For in the case of adoption, since no fraternal or other relationship is required, between the natural and adopting fathers, the recurrence to a twice-repeated half-brotherhood is dispensed with; leaving only the necessity for twice supposing a relationship by adoption, and twice the peculiar circumstance, that the one genealogist from want of acquaintance with Jewish customs was ignorant of the fact, and the other, although he took account of it, was silent respecting it.