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it to be but a fragment of a larger work, comprising not only the book of Nehemiah, but that of Chronicles also. The section of this work which forms our canonical book of Ezra is said to have been composed and edited by some unknown author about 200 years after Ezra, partly from an older Chaldee history of the building of the temple and of the walls of Jerusalem, partly from a record drawn up by Ezra himself of his agency in Jerusalem, and from certain other public documents. The evidence in favour of this hypothesis is derived, first, from the fact that not only the official letters to the Persian kings, and their decrees (Ezr 4:8-22; Ezr 5:6-17; Ezr 6:6-12; Ezr 7:12-26), but also a still longer section on the building of the temple (Ezra 4:23-6:18), are written in the Chaldee, and the remaining portions in the Hebrew language; next, from the diversity of its style, its lack of internal unity, and its want of finish; and, finally, from the circumstance that the book of Ezra had from of old been combined with that of Nehemiah as one book. These reasons, however, upon closer consideration, prove too weak to confirm this view. For, to begin with the historical testimony, Nägelsback, in Herzog's Realencycl. iv. p. 166, justly finds it “incomprehensible” that Bertheau should appeal to the testimony of the Talmud, the Masora, the most ancient catalogues of Old Testament books in the Christian church, the Cod. Alexandr., the Cod. Friderico Aug., and the lxx, because the comprehension of the two books in one in these authorities is entirely owing to the Jewish mode of computing the books of the Old Testament. Even Josephus (c. Ap. i. 8) reckons twenty-two books, which he arranges, in a manner peculiar to himself, into five books of Moses, thirteen of the prophets, and four containing hymns to God and moral precepts for man; and Jerome says, in Prol. Gal., that the Hebrews reckon twenty-two canonical books, whose names he cites, after the number of the letters of their alphabet, but then adds that some reckoned Ruth and Lamentations separately, thus making twenty-four, because the Rabbis distinguished between שׁ and שׂ, and received a double Jod (יי) into the alphabet for the sate of including in