Matt. i. 11, 12, Jehoiakim
(Eliakim) being omitted. Bugati (_Dan._ p. 166) argues that Joakim is
not Jehoiachin because of the name: "quo circa erroris arguendus est
Jacobus Edessenus, sive auctor scholii ad calcem historiae Susannas
adjecti in codice Parisiensi, qui Joacem virum Susann?¦ eum Joachin rege
confundat." Bugati was probably unaware of the above-mentioned
variations in the spelling of the name, which neutralize the force of
his argument.
Two other doubtful indications of time are given by Hippolytus, viz.
that Chelchias was Jeremiah's brother, making Susanna therefore his
niece (Westcott's art. _Chelcias_, Smith's _D.B._), and that 'a fit
time' in v. 15 intimated the Feast of the Passover. Unsupported
tradition and conjecture look like the grounds of these two indications
respectively. Bardenhewer (_op. cit._ p. 75) not unreasonably deems that
Hippolytus is thinking of Christian Baptism in connection with Easter,
and so throws back the idea into the 'bath' and 'the fit time' of the
Passover.
The Harklensian Syriac (W?‚‚, Walton's second Syriac[52]) asserts both in
vv.
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