The last recorded date in the chronological chain of the Old Testament

is that of the eleventh year of Zedekiah, and that we find is 3539 from Adam.

The times of the Gentiles, begin with the first year of Nebuchadnezzar, which

was the fourth year of Jehoiakim, which we have seen (in the articles 'Time

and Place' in The Berean Expositor, Vols. 33 to 37) was the year 3521 from

Adam.  While years, months and even days are given in the Minor Prophets,

there is nevertheless no real unbroken continuity, such as we have found

hitherto.  Strictly speaking we have two points which have set a boundary to

our inquiries.  (1) The date from which to commence the 62 x 7 years

of Daniel 9, and (2) the date of the crucifixion, when 'Messiah' was 'cut

off'.  (See article Seventy Sevens4,9).  If the Saviour began His ministry

when He was thirty years of age, and continued for three years or a little

over, that would make the year of the crucifixion a.d. 33 or 34.

It has, however, been established that errors of computation called for

some adjustment, and a.d. 29 is now the generally accepted date of the

crucifixion, although there are some who feel that there is evidence

forthcoming to make it a year or two earlier still.  If a.d. 29 be the date

of the crucifixion, that will make the nativity year 4 b.c.  We have, between

the commencement of the 62 x 7 of Daniel 9 and a.d. 29, a period of 434

years, which gives us the date 405 b.c. for the commencement of the 62 x 7 of

Daniel 9.  It will be seen that the element of exactness and continuity that

has been the marvel of the chronology so far, is now missing, and we have to

take longer views and avoid too dogmatic assertions.

Up till this point, we have found Anstey a helpful guide (The Romance

of Bible Chronology), but now we are obliged to leave him, because the

argument presented by Dr. Bullinger for the chronology adopted by The

Companion Bible seems irresistible.  This chronology is intimately linked

with the view that the books of Ezra and Nehemiah are one, and that Ezra,

though standing first in order of position, is not first in order of time.

As the books stand in the canon of Scriptures, Ezra comes before Nehemiah,

and if there were no internal evidences that point to other conclusions, we

should naturally place the book of Ezra in this order of time.  We must,

however, remember that there are different points of view to be considered,

when dealing with Bible chronology.  We have seen that whole periods may be

blotted out (as for example the captivities in the time of the Judges) if the

reckoning is from the Divine standpoint; or these same periods may be

included if the reckoning is according to the viewpoint of man.

Ezra deals principally with the temple, Nehemiah with the city, and

while it is apparent, upon examination, that the city with its ceiled houses

was built before the temple, yet, as the temple is of more importance

spiritually than the wall of the city, the record places Ezra first in the

order of the books.  This same principle has already appeared in the writings

of Moses.  In Exodus 25, the ark is the first of the furniture of the

tabernacle to be specified (Exod. 25:10), but it is by no means the first

that was made (Exod. 37:1, see 36).  Let us examine the several items of

evidence that The Companion Bible has brought forward to establish the true

chronological relationship of the books of Ezra and Nehemiah.

The testimony of the Hebrew mss.  These two books are always

treated as one, as the following feature will show:

The 685 verses of these two books are numbered consecutively from the

first verse of Ezra to the last verse of Nehemiah.  This is conclusive

testimony as to the opinion of the Hebrews.