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point only in general to the post-exilic age, and the mention of the Daric, a Persian coin, in 1Ch 29:7, does not bring us further down than the period of the Persian rule over Judaea. On the other hand, the use of the name בּירה   (1Ch 29:1, 1Ch 29:19) for the temple can scarcely be reconciled with the composition of the book in the Macedonian or even the Seleucidian age, since an author who lived after Nehemiah, when Jerusalem, like other Persian cities, had received in the fortress built by him (Neh 2:8; Neh 7:2), and afterwards called ba'ris and Arx Antonia, its own בּירה, would scarcely have given this name to the temple.
In reference to the question of the authorship of our book, the matter which most demands consideration is the identity of the end of the Chronicle with the beginning of the book of Ezra. The Chronicle closes with the edict of Cyrus which summons the Jews to return to Jerusalem to build the temple; the book of Ezra begins with this same edict, but gives it more completely than the Chronicle, which stops somewhat abruptly with the word ורעל dro, “and let him go up,” although in this ויעל everything is contained that we find in the remaining part of the edict communicated in the book of Ezra. From this relation of the Chronicle to the book of Ezra, many Rabbins, Fathers of the church, and older exegetes, have drawn the conclusion that Ezra is also the author of the Chronicle. But of course it is not a very strong proof, since it can be accounted for on the supposition that the author of the book of Ezra has taken over the conclusion of the Chronicle into his work, and set it at the commencement so as to attach his book to the Chronicle as a continuation. In support of this supposition, moreover, the further fact may be adduced, that it was just as important for the Chronicle to communicate the terms of Cyrus' edict as it was for the book of Ezra. It was a fitting conclusion of the former, to show that the destruction of Jerusalem and the leading away of the inhabitants of Judah to Babylon, was not the final destiny of Judah and Jerusalem, but that, after the dark night of exile, the day of the restoration of the people of God had dawned under Cyrus; and for the latter it was an indispensable foundation and point of departure for the history of the new immigration of the exiles into Jerusalem and Judah. Yet it still remains more probable that one author produced both writings, yet not as a single book, which has been divided at some later time by another hand. For no reason can be perceived for any such later division,