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(79) Lastly, from chap. x:14, it is clear that the book was written many generations after the death of Joshua, for it bears witness, there was never any, day like unto, that day, either before or after, that the Lord hearkened to the voice of a man," &c. (80) If, therefore, Joshua wrote any book at all, it was that which is quoted in the work now before us, chap. x:13.

(81) With regard to the book of Judges, I suppose no rational person persuades himself that it was written by the actual Judges. (82) For the conclusion of the whole history contained in chap. ii. clearly shows that it is all the work - of a single historian. (83) Further, inasmuch as the writer frequently tells us that there was then no king in Israel, it is evident that the book was written after the establishment of the monarchy.

(84) The books of Samuel need not detain us long, inasmuch as the narrative in them is continued long after Samuel's death; but I should like to draw attention to the fact that it was written many generations after Samuel's death. (85) For in book i. chap. ix:9, the historian remarks in a, parenthesis, "Beforetime, in Israel, when a man went to inquire of God, thus he spake: Come, and let us go to the seer; for he that is now called a prophet was beforetime called a seer."

(86) Lastly, the books of Kings, as we gather from internal evidence, were compiled from the books of King Solomon (I Kings xi:41), from the chronicles of the kings of Judah (1 Kings xiv:19, 29), and the chronicles of the kings of Israel.

(87) We may, therefore, conclude that all the books we have considered hitherto are compilations, and that the events therein are recorded as having happened in old time. (88) Now, if we turn our attention to the connection and argument of all these books, we shall easily see that they were all written by a single historian, who wished to relate the antiquities of the Jews from their first beginning down to the first destruction of the city. (89) The way in which the several books are connected one with the other is alone enough to show us that they form the narrative of one and the same writer. (90) For as soon as he has related the life of Moses, the historian thus passes on to the story of Joshua: "And it came to pass after that Moses the servant of the Lord was dead, that God spake unto Joshua," &c., so in the same way, after the death of Joshua was concluded, he passes with identically the same transition and connection to the history of the Judges: "And it came to pass after that Joshua was dead, that the children of Israel sought from God," &c. (91) To the book of Judges he adds the story of Ruth, as a sort of appendix, in these words: "Now it came to pass in the days that the judges ruled, that there was a famine in the land."

(92) The first book of Samuel is introduced with a similar phrase; and so is the second book of Samuel. (93) Then, before the history of David is concluded, the historian passes in the same way to the first book of Kings, and, after David's death, to the Second book of Kings.

(94) The putting together, and the order of the narratives, show that they are all the work of one man, writing with a create aim; for the historian begins with relating the first origin of the Hebrew nation, and then sets forth in order the times and the occasions in which Moses put forth his laws, and made his predictions. (95) He then proceeds to relate how the Israelites invaded the promised land in accordance with Moses' prophecy (Deut. vii.); and how, when the land was subdued, they turned their backs on their laws, and thereby incurred many misfortunes (Deut. xxxi:16, 17). (96) He tells how they wished to elect rulers, and how, according as these rulers observed the law, the people flourished or suffered (Deut. xxviii:36); finally, how destruction came upon the nation, even as Moses had foretold. (97) In regard to other matters, which do not serve to confirm the law, the writer either passes over them in silence, or refers the reader to other books for information. (98) All that is set down in the books we have conduces to the sole object of setting forth the words and laws of Moses, and proving them by subsequent events.(99) When we put together these three considerations, namely, the unity of the subject of all the books, the connection between them, and the fact that they are compilations made many generations after the events they relate had taken place, we come to the conclusion, as I have just stated, that they are all the work of a single historian. (100) Who this historian was, it is not so easy to show; but I suspect that he was Ezra, and there are several strong reasons for adopting this hypothesis.

(101) The historian whom we already know to be but one individual brings his history down to the liberation of Jehoiakim, and adds that he himself sat at the king's table all his life - that is, at the table either of Jehoiakim, or of the son of Nebuchadnezzar, for the sense of the passage is ambiguous: hence it follows that he did not live before the time of Ezra. (102) But Scripture does not testify of any except of Ezra (Ezra vii:10), that he "prepared his heart to seek the law of the Lord, and to set it forth, and further that he was a ready scribe in the law of Moses." (103) Therefore, I can not find anyone, save Ezra, to whom to attribute the sacred books.

(104) Further, from this testimony concerning Ezra, we see that he prepared his heart, not only to seek the law of the Lord, but also to set it forth; and, in Nehemiah viii:8, we read that "they read in the book of the law of God distinctly, and gave the sense, and caused them to understand the reading."

(105) As, then, in Deuteronomy, we find not only the book of the law of Moses, or the greater part of it, but also many things inserted for its better explanation, I conjecture that this Deuteronomy is the book of the law of God, written, set forth, and explained by Ezra, which is referred to in the text above quoted. (106) Two examples of the way matters were inserted parenthetically in the text of Deuteronomy, with a view to its fuller explanation, we have already given, in speaking of Aben Ezra's opinion. (107) Many others are found in the course of the work: for instance, in chap. ii:12: "The Horims dwelt also in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them." (108) This explains verses 3 and 4 of the same chapter, where it is stated that Mount Seir, which had come to the children of Esau for a possession, did not fall into their hands uninhabited; but that they invaded it, and turned out and destroyed the Horims, who formerly dwelt therein, even as the children of Israel had done unto the Canaanites after the death of Moses.

(109) So, also, verses 6, 7, 8, 9, of the tenth chapter are inserted parenthetically among the words of Moses. Everyone must see that verse 8, which begins, "At that time the Lord separated the tribe of Levi," necessarily refers to verse 5, and not to the death of Aaron, which is only mentioned here by Ezra because Moses, in telling of the golden calf worshipped by the people, stated that he had prayed for Aaron.

(110) He then explains that at the time at which Moses spoke, God had chosen for Himself the tribe of Levi in order that He may point out the reason for their election, and for the fact of their not sharing in the inheritance; after this digression, he resumes the thread of Moses' speech. (111) To these parentheses we must add the preface to the book, and all the passages in which Moses is spoken of in the third person, besides many which we cannot now distinguish, though, doubtless, they would have been plainly recognized by the writer's contemporaries.

(112) If, I say, we were in possession of the book of the law as Moses wrote it, I do not doubt that we should find a great difference in the words of the precepts, the order in which they are given, and the reasons by which they are supported.