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Judges he adds the story of Ruth； as a sort of appendix； in these words：
〃Now it came to pass in the days that the judges ruled； that there was a
famine in the land。〃
（92） The first book of Samuel is introduced with a similar phrase； and
so is the second book of Samuel。 （93） Then； before the history of David is
concluded； the historian passes in the same way to the first book of Kings；
and； after David's death； to the Second book of Kings。
（94） The putting together； and the order of the narratives； show that
they are all the work of one man； writing with a create aim； for the
historian begins with relating the first origin of the Hebrew nation； and
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then sets forth in order the times and the occasions in which Moses put
forth his laws； and made his predictions。 （95） He then proceeds to relate
how the Israelites invaded the promised land in accordance with Moses'
prophecy （Deut。 vii。）； and how； when the land was subdued； they turned
their backs on their laws； and thereby incurred many misfortunes （Deut。
xxxi：16； 17）。 （96） He tells how they wished to elect rulers； and how；
according as these rulers observed the law； the people flourished or
suffered （Deut。 xxviii：36）； finally； how destruction came upon the nation；
even as Moses had foretold。 （97） In regard to other matters； which do not
serve to confirm the law； the writer either passes over them in silence； or
refers the reader to other books for information。 （98） All that is set down
in the books we have conduces to the sole object of setting forth the words
and laws of Moses； and proving them by subsequent events。（99） When we
put together these three considerations； namely； the unity of the subject of
all the books； the connection between them； and the fact that they are
compilations made many generations after the events they relate had taken
place； we come to the conclusion； as I have just stated； that they are all the
work of a single historian。 （100） Who this historian was； it is not so easy
to show； but I suspect that he was Ezra； and there are several strong
reasons for adopting this hypothesis。
（101） The historian whom we already know to be but one individual
brings his history down to the liberation of Jehoiakim； and adds that he
himself sat at the king's table all his life … that is； at the table either of
Jehoiakim； or of the son of Nebuchadnezzar； for the sense of the passage is
ambiguous： hence it follows that he did not live before the time of Ezra。
（102） But Scripture does not testify of any except of Ezra （Ezra vii：10）；
that he 〃prepared his heart to seek the law of the Lord； and to set it forth；
and further that he was a ready scribe in the law of Moses。〃 （103）
Therefore； I can not find anyone； save Ezra； to whom to attribute the
sacred books。
（104） Further； from this testimony concerning Ezra； we see that he
prepared his heart； not only to seek the law of the Lord； but also to set it
forth； and； in Nehemiah viii：8； we read that 〃they read in the book of the
law of God distinctly； and gave the sense； and caused them to understand
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the reading。〃
（105） As； then； in Deuteronomy； we find not only the book of the law
of Moses； or the greater part of it； but also many things inserted for its
better explanation； I conjecture that this Deuteronomy is the book of the
law of God； written； set forth； and explained by Ezra； which is referred to
in the text above quoted。 （106） Two examples of the way matters were
inserted parenthetically in the text of Deuteronomy； with a view to its
fuller explanation； we have already given； in speaking of Aben Ezra's
opinion。 （107） Many others are found in the course of the work： for
instance； in chap。 ii：12： 〃The Horims dwelt also in Seir beforetime； but the
children of Esau succeeded them； when they had destroyed them from
before them； and dwelt in their stead； as Israel did unto the land of his
possession； which the Lord gave unto them。〃 （108） This explains verses 3
and 4 of the same chapter； where it is stated that Mount Seir； which had
come to the children of Esau for a possession； did not fall into their hands
uninhabited； but that they invaded it； and turned out and destroyed the
Horims； who formerly dwelt therein； even as the children of Israel had
done unto the Canaanites after the death of Moses。
（109） So； also； verses 6； 7； 8； 9； of the tenth chapter are inserted
parenthetically among the words of Moses。 Everyone must see that verse 8；
which begins； 〃At that time the Lord separated the tribe of Levi；〃
necessarily refers to verse 5； and not to the death of Aaron； which is only
mentioned here by Ezra because Moses； in telling of the golden calf
worshipped by the people； stated that he had prayed for Aaron。
（110） He then explains that at the time at which Moses spoke； God had
chosen for Himself the tribe of Levi in order that He may point out the
reason for their election； and for the fact of their not sharing in the
inheritance； after this digression； he resumes the thread of Moses' speech。
（111） To these parentheses we must add the preface to the book； and all the
passages in which Moses is spoken of in the third person； besides many
which we cannot now distinguish； though； doubtless； they would have
been plainly recognized by the writer's contemporaries。
（112） If； I say； we were in possession of the book of the law as Moses
wrote it； I do not doubt that we should find a great difference in the words
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of the precepts； the order in which they are given； and the reasons by
which they are supported。
（113） A comparison of the decalogue in Deuteronomy with the
decalogue in Exodus； where its history is explicitly set forth； will be
sufficient to show us a wide discre