Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then the importance and interest of these books is without parallel in the Old Testament, for nowhere else have we history written by a contemporary who shaped it. It is just and practically necessary to treat the books of Ezra and Nehemiah together. Their contents overlap, much that was done by Ezra being recorded in the book of Nehemiah (viii.-x.). The books are regarded as one in the Jewish canon; the customary notes appended to each book, stating the number of verses, etc., are appended only to Nehemiah and cover both books; the Septuagint also regards them as one. There are serious gaps in the narrative, but the period they cover is at least a century (538-432 B.C.). A brief sketch of the books as they stand will suggest their great historical interest and also the historical problems they involve. In accordance with a decree of Cyrus in 538 B.C. the exiled Jews return to Jerusalem to build the temple (Ezra i.). Then follows a list of those who returned, numbering 42,360 (ii.). An altar was erected, the feast of booths was celebrated, and the regular sacrificial system was resumed. Next year, amid joy and tears, the foundation of the temple was laid (iii.). The request of the Samaritans for permission to assist in the building of the temple was refused, with the result that they hampered the activity of the Jews continuously till 520 B.C. (iv, 1-5, 24). Similar opposition was also offered during the reigns of Xerxes and Artaxerxes, when the governor of Samaria formally accused the Jews before the Persian government of aiming at independence in their efforts to rebuild the city walls, and in consequence the king ordered the suspension of the building until further notice, iv. 6-23. Under the stimulus of the preaching of Haggai and Zechariah, the real work of building the temple was begun in 520 B.C. The enterprise roused the suspicion of the Persian governor, who promptly communicated with Darius. The Jews had appealed to the decree of Cyrus granting them permission to build, and this decree was found, after a search, at Ecbatana. Whereupon Darius gave the Jews substantial support, the buildings were finished and dedicated in 516 B.C., and a great passover feast was held (v., vi.).