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 kingdoms and their relation to the kingdom of God are unveiled, and the historical part of his book describes events of the time when Israel went into captivity among the heathen. For these reasons his book is not placed in the class of the Nebiyîm, which reaches from Joshua to Malachi, - for these, according to the view of him who arranged the canon, are wholly the writings of such as held the prophetic office, i.e., the office requiring them openly, by word of mouth and by writing, to announce the word of God, - but in the class of the Kethubîm, which comprehends sacred writings of different kinds whose common character consists in this, that their authors did not fill the prophetic office, as e.g., Jonah, in the theocracy; which is confirmed by the fact that the Lamentations of Jeremiah are comprehended in this class, since Jeremiah uttered these Lamentations over the destruction of Jerusalem and Judah not qua a prophet, but as a member of that nation which was chastened by the Lord. Little importance is to be attached to the silence of Jesus Sirach in his ὗμνος πατέρων, Sirach 49, regarding Daniel, since an express mention of Daniel could not justly be expected. Jesus Sirach passes over other distinguished men of antiquity, such as Job, the good king Jehoshaphat, and even Ezra the priest and scribe, who did great service for the re-establishment of the authority of the law, from which it may be seen that it was not his purpose to present a complete list. Still less did he intend to name all the writers of the Old Testament. And if also, in his praise of the fathers, he limits himself on the whole to the course of the biblical books of the Hebrew canon from the Pentateuch down to the Minor Prophets, yet what he says of Zerubbabel, Joshua, and Nehemiah he does not gather from the books of Ezra and Nehemiah. When, on the other hand, Bleek seeks to account of the absence of any mention of Ezra, which his supposition that Jesus Sirach names all the celebrated men mentioned in the canonical books extant in his time contradicts, by the remark that “Ezra perhaps would not have been omitted if the book which bears his name had been before that time received into the canon,” he has in his zeal against he book of Daniel forgotten to observe that neither the book of Nehemiah in its original or then existing form, nor the first part of the book of Ezra, containing notices of Zerubbabel and Joshua, has ever, separated from the second part, which speaks of Ezra, formed a constituent portion of the canon, but that rather, according to his own statement, the second part of the book of Ezra “was