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 ''Einl. in das A. T. 236). Of these reasons, the first (the dissimilarity of style) is an assertion arising from a superficial examination of these chapters, and in support of which nothing further is adduced than that, instead of Elohim, and especially the God of heaven, elsewhere current with Nehemiah when speaking of God, the names Jehovah, Adonai, and Elohim are in this section used promiscuously. In fact, however, the name Elohim is chiefly used even in these chapters, and Jahve'' but seldom; while in the prayer Neh 9 especially, such other appellations of God occur as Nehemiah, with the solemnity befitting the language of supplication, uses also in the prayer in Neh 1:1-11. The other three reasons are indeed correct, in so far as they are actual facts, but they prove nothing. It is true that in Neh 8-10 Nehemiah personally occupies a less prominent position than Ezra, but this is because the actions therein related, viz., the public reading of the law, and the direction of the sacred festivals, belonged not to the office of Nehemiah the Tirshatha and royal governor, but to that, of Ezra the scribe, and to the priests and Levites. Even here, however, Nehemiah, as the royal Tirshatha, stands at the head of the assembled people, encourages them in conjunction with Ezra and the priests, and is the first, as praecipuum membrum ecclesiae (Neh 10:2), to seal the document of the covenant just concluded. Again, though it is certain that in the description of the feast of tabernacles, Ezr 8:14., there is no express allusion to its former celebration under Zerubbabel and Joshua, Ezr 3:4, yet such allusions are unusual with biblical writers in general. This is shown, e.g., by a comparison of 2Ch 35:1, 2Ch 35:18 with 2Ch 30:1, 2Ch 30:13-26; and yet it has never struck any critic that an argument against the single authorship of 2 Chr. might be found in the fact that no allusion to the earlier passover held under Hezekiah, 2 Chron 30, is made in the description of the passover under Josiah, 2 Chron 35. Finally, the