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(45) We can, however, in this case only remark that the chapters in question were written in Chaldee, and yet are as sacred as the rest of the Bible.

(46) The first book of Ezra is so intimately connected with the book of Daniel that both are plainly recognizable as the work of the same author, writing of Jewish history from the time of the first captivity onwards. (47) I have no hesitation in joining to this the book of Esther, for the conjunction with which it begins can refer to nothing else. (48) It cannot be the same work as that written by Mordecai, for, in chap. ix:20-22, another person relates that Mordecai wrote letters, and tells us their contents; further, that Queen Esther confirmed the days of Purim in their times appointed, and that the decree was written in the book that is (by a Hebraism), in a book known to all then living, which, as Aben Ezra and the rest confess, has now perished. (49) Lastly, for the rest of the acts of Mordecai, the historian refers us to the chronicles of the kings of Persia. (50) Thus there is no doubt that this book was written by the same person as he who recounted the history of Daniel and Ezra, and who wrote Nehemiah, [Endnote 21], sometimes called the second book of Ezra. (51) We may, then, affirm that all these books are from one hand; but we have no clue whatever to the personality of the author. (52) However, in order to determine whence he, whoever he was, had gained a knowledge of the histories which he had, perchance, in great measure himself written, we may remark that the governors or chiefs of the Jews, after the restoration of the Temple, kept scribes or historiographers, who wrote annals or chronicles of them. (53) The chronicles of the kings are often quoted in the books of Kings, but the chronicles of the chiefs and priests are quoted for the first time in Nehemiah xii:23, and again in 1 Macc. xvi:24. (54) This is undoubtedly the book referred to as containing the decree of Esther and the acts of Mordecai; and which, as we said with Aben Ezra, is now lost. (55) From it were taken the whole contents of these four books, for no other authority is quoted by their writer, or is known to us.

(56) That these books were not written by either Ezra or Nehemiah is plain from Nehemiah xii:9, where the descendants of the high priest, Joshua are traced down to Jaddua, the sixth high priest, who went to meet Alexander the Great, when the Persian empire was almost subdued (Josephus, "Ant." ii. 108), or who, according to Philo-Judaeus, was the sixth and last high priest under the Persians. (57) In the same chapter of Nehemiah, verse 22, this point is clearly brought out: "The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded chief of the fathers: also the priests, to the reign of Darius the Persian" - that is to say, in the chronicles; and, I suppose, no one thinks, [Endnote 22], that the lives of Nehemiah and Ezra were so prolonged that they outlived fourteen kings of Persia. (58) Cyrus was the first who granted the Jews permission to rebuild their Temple: the period between his time and Darius, fourteenth and last king of Persia, extends over 230 years. (59) I have, therefore, no doubt that these books were written after Judas Maccabaeus had restored the worship in the Temple, for at that time false books of Daniel, Ezra, and Esther were published by evil-disposed persons, who were almost certainly Sadducees, for the writings were never recognized by the Pharisees, so far as I am aware; and, although certain myths in the fourth book of Ezra are repeated in the Talmud, they must not be set down to the Pharisees, for all but the most ignorant admit that they have been added by some trifler: in fact, I think, someone must have made such additions with a view to casting ridicule on all the traditions of the sect.

(60) Perhaps these four books were written out and published at the time I have mentioned with a view to showing the people that the prophecies of Daniel had been fulfilled, and thus kindling their piety, and awakening a hope of future deliverance in the midst of their misfortunes. (61) In spite of their recent origin, the books before us contain many errors, due, I suppose, to the haste with which they were written. (62) Marginal readings, such as I have mentioned in the last chapter, are found here as elsewhere, and in even greater abundance; there are, moreover, certain passages which can only be accounted for by supposing some such cause as hurry.

(63) However, before calling attention to the marginal readings, I will remark that, if the Pharisees are right in supposing them to have been ancient, and the work of the original scribes, we must perforce admit that these scribes (if there were more than one) set them down because they found that the text from which they were copying was inaccurate, and did yet not venture to alter what was written by their predecessors and superiors. (64) I need not again go into the subject at length, and will, therefore, proceed to mention some discrepancies not noticed in the margin.

(65) I. Some error has crept into the text of the second chapter of Ezra, for in verse 64 we are told that the total of all those mentioned in the rest of the chapter amounts to 42,360; but, when we come to add up the several items we get as result only 29,818. (66) There must, therefore, be an error, either in the total, or in the details. (67) The total is probably correct, for it would most likely be well known to all as a noteworthy thing; but with the details, the case would be different. (68) If, then, any error had crept into the total, it would at once have been remarked, and easily corrected. (69) This view is confirmed by Nehemiah vii., where this chapter of Ezra is mentioned, and a total is given in plain correspondence thereto; but the details are altogether different - some are larger, and some less, than those in Ezra, and altogether they amount to 31,089. (70) We may, therefore, conclude that both in Ezra and in Nehemiah the details are erroneously given. (71) The commentators who attempt to harmonize these evident contradictions draw on their imagination, each to the best of his ability; and while professing adoration for each letter and word of Scripture, only succeed in holding up the sacred writers to ridicule, as though they knew not how to write or relate a plain narrative. (72) Such persons effect nothing but to render the clearness of Scripture obscure. (73) If the Bible could everywhere be interpreted after their fashion, there would be no such thing as a rational statement of which the meaning could be relied on. (74) However, there is no need to dwell on the subject; only I am convinced that if any historian were to attempt to imitate the proceedings freely attributed to the writers of the Bible, the commentators would cover him with contempt. (75) If it be blasphemy to assert that there are any errors in Scripture, what name shall we apply to those who foist into it their own fancies, who degrade the sacred writers till they seem to write confused nonsense, and who deny the plainest and most evident meanings? (76) What in the whole Bible can be plainer than the fact that Ezra and his companions, in the second chapter of the book attributed to him, have given in detail the reckoning of all the Hebrews who set out with them for Jerusalem? (77) This is proved by the reckoning being given, not only of those who told their lineage, but also of those who were unable to do so. (78) Is it not equally clear from Nehemiah vii:5, that the writer merely there copies the list given in Ezra? (79) Those, therefore, who explain these pas sages otherwise, deny the plain meaning of Scripture - nay, they deny Scripture itself. (80) They think it pious to reconcile one passage of Scripture with another - a pretty piety, forsooth, which accommodates the clear passages to the obscure, the correct to the faulty, the sound to the corrupt.