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 king,” and not “king of Persia,” as they are designated by the historian in Ezr 4:7, Ezr 4:24, and elsewhere. For a thoughtful reader will scarcely need to be reminded that, in a letter to the king, the designation king of Persia would be not only superfluous, but inappropriate, while the king in his answer would have still less occasion to call himself king of Persia, and that even the historian has in several places - e.g., Ezr 5:5-6; Ezr 6:1 and Ezr 6:13 - omitted the addition “of Persia” when naming the king. Nor is there any force in the remark that in Ezr 5:13 Coresh is called king of Babylon. This epithet, דּי־בבל, would only be objected to by critics who either do not know or do not consider that Coresh was king of Persia twenty years before he became king of Babylon, or obtained dominion over the Babylonian empire. The title king of Persia would here be misleading, and the mere designation king inexact, - Cyrus having issued the decree for the rebuilding of the temple not in the first year of his reign or rule over Persia, but in the first year of his sway over Babylon. In Part II. (Ezra 7-10), which is connected with Part I. by the formula of transition האלּה הדּברים אחר, it is not indeed found “striking” that the historian should commence his narrative concerning Ezra by simply relating his doings (Ezr 7:1-10), his object being first to make the reader acquainted with the person of Ezra. It is also said to be easy to understand, that when the subsequent royal epistles are given, Ezra should be spoken of in the third person; that the transition to the first person should not be made until the thanksgiving to God (Ezr 7:27); and that Ezra should then narrate his journey to and arrival at Jerusalem, and his energetic proceedings against the unlawful marriages, in his own words (Ezra 8 and Ezr 9:1-15). But it is said to be “striking,” that in the account of this circumstance Ezra is, from Ezr 10:1 onwards, again spoken of in the third person. This change of the person speaking is said to show that the second part of the book was not composed by Ezra himself, but that some other historian merely made use of a record by Ezra, giving it verbally in Ezra 8 and Ezr 9:1-15, and in Ezra 7 and 10