From David to Zorobabel there are in the Old Testament twenty generations; in Matthew, seventeen generations; and in Luke, twenty-three generations. In Matthew from David to Christ there are twenty-eight generations, and in Luke from David to Christ forty-three generations. Yet, according to the Religious Tract Society, it is on the credibility of these genealogies as part of the Gospel history that the foundation of Christianity rests. The genealogy in the first Gospel arriving at David traces to Jesus through Solomon; the third Gospel from David traces through Nathan. In Matthew the names from David are Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias; and in the Old Testament we trace the same names from David to Ahaziah, whom I presume to be the same as Ozias. But in 2nd Chronicles xxii., 11, we find one Joash, who is not mentioned in Matthew at all. If the genealogy in Matthew is correct, why is the name not mentioned? Amaziah is mentioned in chap, xxiv., v. 27, and in chap, xxvi., v. 1, Uzziah, neither of whom are mentioned in Matthew, where Ozias is named as begetting Jotham, when in fact three generations of men have come in between. In Matthew and Luke, Zorobabel is represented as the son of Salathiel, while in 1 Chronicles iii., 17--19, Zerubbabel is stated to be the son of Pedaiah, the brother of Salathiel. Matthew says Abind was the son of Zorobabel (chap, i., v. 13). Luke iii., 27, says Zorobabel's son was Rhesa. The Old Testament contradicts both, and gives Meshollam, and Hananiah, and Shelomith, their sister (1 Chronicles iii, 19), as the names of Zorobabel's children. Is this another piece of evidence in favor of Dr. Tischendorf's admirable doctrine, that it is necessary to reconstruct the text?