27. The book, as its title testifies, was written by Nehemiah, not earlier than his return from the court of Persia (ch. 13:6; 5:14); how much later cannot be known. From the general character of style and diction which belongs to the second division (chaps. 8-10), as well as from the absence of Nehemiah's peculiar forms of speech, some have thought that Ezra, as the chief actor in the reading of the law and renewal of the national covenant, wrote the account of the transaction, and that Nehemiah incorporated it into his work. To this supposition there is no serious objection. We must remember, however, that arguments based on supposed differences of style cannot amount to much where the materials from which a conclusion is to be drawn are so scanty. The genealogical notice in ch. 12:10, 11, which gives the lineage of the high priests from Joshua to Jaddua, who is apparently the high priest described by Josephus as having met Alexander the Great on his march to Jerusalem, is thought by many to be an addition made after Nehemiah's death as a matter of public interest. See above, Chap. 15, No. 17. The same judgment is passed by some on 1 Chron. 3:19-24. But the interpretation of this latter passage is very uncertain. VII. ESTHER. 28. This book, the author of which is unknown, records the wonderful manner in which the plot of Haman the Agagite to destroy the Jews was not only overthrown, but turned to their enlargement and honor. It is remarkable that the author refrains throughout from mentioning the name of God, although he manifestly designs to represent this deliverance as effected by his providence, and that too in answer to the fervent prayers of the Jews in connection with a fast of three days' continuance. He prefers, as it would seem, to let the facts speak for themselves. The book closes with an account of the establishment, under the auspices of Mordecai and Esther, of the feast of Purim, in commemoration of the deliverance which it records; and we are perhaps warranted in saying that the immediate occasion of writing the book was to show the historic origin of that festival--a festival mentioned in the second book of Maccabees, under the title of _Mordecai's_ day (chap. 15:36), and observed, according to Josephus, by the Jews throughout the whole world. Antiq., 11, 6. 13. 29. Among the various opinions respecting the Ahasuerus of this book, the best sustained is that which identifies him with the celebrated _Xerxes_ of profane history. With this agrees all that is said of the splendor and extent of his dominions, extending "from India even unto Ethiopia, over a hundred and seven and twenty provinces" (1:1), and of his passionate, capricious, and sensual character.