Eagle
(Heb. nesher, i.e. a tearer with the beak). At least four distinct kinds of eagles have been observed in Palestine, viz., the golden eagle, Aquila chrysaetos, the spotted eagle, Aquila naevia, the imperial eagle, Aquila heliaca, and the very common Circaetos gallicus . The Hebrew nesher may stand for any of these different species, though perhaps more particular reference to the golden and imperial eagles and the griffon vulture may be intended. The passage in Micah, ( Micah 1:16 ) “enlarge thy baldness as the eagle,” may refer to the griffon vulture, Vultur fulvus, in which case the simile is peculiarly appropriate, for the whole head and neck of this bird are destitute of true feathers. The “eagles” of ( Matthew 24:28 ; Luke 17:37 ) may include the Vultur fulvus and Neophron percnopterus ; though, as eagles frequently prey upon dead bodies, there is no necessity to restrict the Greek word to the Vulturidae . The figure of an eagle is now and has long been a favorite military ensign. The Persians so employed it; a fact which illustrates the passage in ( Isaiah 46:11 ) The same bird was similarly employed by the Assyrians and the Romans.
Ebal, Mount
a mount in the promised land, on which the Israelites were to “put” the curse which should fall upon them if they disobeyed the commandments of Jehovah. The blessing consequent on obedience was to be similarly localized on Mount Gerizim. (11:26-29) Ebal and Gerizim are the mounts which form the sides of the fertile valley in which lies Nablus, the ancient Shechem-Ebal on the north and Gerizim on the south. (They are nearly in the centre of the country of Samaria, about eight hundred feet above Nablus in the valley; and they are so near that all the vast body of the people could hear the words read from either mountain. The experiment has repeatedly been tried in late years.—Ed.) The modern name of Ebal is Sitti Salamiyah, from a Mohammedan female saint, whose tomb is standing on the eastern part of the ridge, a little before the highest point is reached.
Ebronah
(passage), one of the halting-places of the Israelites in the desert, immediately preceding Ezion-geber. ( Numbers 33:34 , 35 )
Edom, Idumaea Or Idumea
(red). The name Edom was given to Esau, the first-born son of Isaac and twin brother of Jacob, when he sold his birthright to the latter for a meal of lentil pottage. The country which the Lord subsequently gave to Esau was hence called “the country of Edom,” ( Genesis 32:3 ) and his descendants were called Edomites. Edom was called Mount Seir and Idumea also. Edom was wholly a mountainous country. It embraced the narrow mountainous tract (about 100 miles long by 20 broad) extending along the eastern side of the Arabah from the northern end of the Gulf of Elath to near the southern end of the Dead Sea. The ancient capital of Edom was Bozrah (Buseireh). Sela (Petra) appears to have been the principal stronghold in the days of Amaziah (B.C. 838). ( 2 Kings 14:7 ) Elath and Ezion-geber were the seaports. ( 2 Samuel 8:14 ; 1 Kings 9:26 ) History.—Esau’s bitter hatred to his brother Jacob for fraudulently obtaining his blessing appears to have been inherited by his latest posterity. The Edomites peremptorily refused to permit the Israelites to pass through their land. ( Numbers 20:18-21 ) For a period of 400 years we hear no more of the Edomites. They were then attacked and defeated by Saul, ( 1 Samuel 14:47 ) and some forty years later by David. ( 2 Samuel 8:13 , 14 ) In the reign of Jehoshaphat (B.c. 914) the Edomites attempted to invade Israel, but failed. ( 2 Chronicles 20:22 ) They joined Nebuchadnezzar when that king besieged Jerusalem. For their cruelty at this time they were fearfully denounced by the later prophets. ( Isaiah 34:5-8 ; 63:1-4 ; Jeremiah 49:17 ) After this they settled in southern Palestine, and for more than four centuries continued to prosper. But during the warlike rule of the Maccabees they were again completely subdued, and even forced to conform to Jewish laws and rites, and submit to the government of Jewish prefects. The Edomites were now incorporated with the Jewish nation. They were idolaters. ( 2 Chronicles 25:14 , 15 , 20 ) Their habits were singular. The Horites, their predecessors in Mount Seir, were, as their name implies, troglodytes, or dwellers in caves; and the Edomites seem to have adopted their dwellings as well as their country. Everywhere we meet with caves and grottos hewn in the soft sandstone strata.
Edrei
(stronghold). One of the two capital cities of Bashan, in the territory of Manasseh east of the Jordan. ( Numbers 21:33 ; 1:4 ; 3:10 ; Joshua 12:4 ) In Scripture it is only mentioned in connection with the victory gained by the Israelites over the Amorites under Og their king, and the territory thus acquired. The ruins of this ancient city, still bearing the name Edr’a, stand on a rocky promontory which projects from the southwest corner of the Lejah. The ruins are nearly three miles in circumference, and have a strange, wild, look, rising up in dark, shattered masses from the midst of a wilderness of black rocks. A town of northern Palestine, allotted to the tribe of Naphtali, and situated near Kedesh. ( Joshua 19:37 ) About two miles south of Kedesh is a conical rocky hill called Tell Khuraibeh, the “tell of the ruin,” which may be the site of Edrei.
Education
There is little trace among the Hebrews in earlier times of education in any other subjects than the law. The wisdom therefore and instruction, of which so much is said in the book of Proverbs, are to be understood chiefly of moral and religious discipline, imparted, according to the direction of the law, by the teaching and under the example of parents. (But Solomon himself wrote treatises on several scientific subjects, which must have been studied in those days.) In later times the prophecies and comments on them, as well as on the earlier Scriptures, together with other subjects, were studied. Parents were required to teach their children some trade. (Girls also went to schools, and women generally among the Jews were treated with greater equality to men than in any other ancient nation.) Previous to the captivity, the chief depositaries of learning were the schools or colleges, from which in most cases proceeded that succession of public teachers who at various times endeavored to reform the moral and religious conduct of both rulers and people. Besides the prophetical schools instruction was given by the priests in the temple and elsewhere. [See Schools ]
Ehud
(union). Ehud son of Bilhah, and great-grandson of Benjamin the patriarch. ( 1 Chronicles 7:10 ; 8:6 ) Ehud son of Gera, of the tribe of Benjamin, ( Judges 3:15 ) the second judge of the Israelites. (B.C. about 1370.) In the Bible he is not called a judge, but a deliverer (l.c.): so Othniel, ( Judges 3:9 ) and all the Judges. ( Nehemiah 9:27 ) As a Benjamite he was specially chosen to destroy Eglon, who had established himself in Jericho, which was included in the boundaries of that tribe. He was very strong, and left-handed. [ Eglon ]
Eleazar
(help of God). Third son of Aaron. After the death of Nadab and Abihu without children, ( Leviticus 10:6 ; Numbers 3:4 ) Eleazar was appointed chief over the principal Levites. ( Numbers 3:32 ) With his brother Ithamar he ministered as a priest during their father’s lifetime, and immediately before his death was invested on Mount Hor with the sacred garments, as the successor of Aaron in the office of high priest. ( Numbers 20:28 ) (B.C. 1452.) One of his first duties was in conjunction with Moses to superintend the census of the people. ( Numbers 26:3 ) After the conquest of Canaan by Joshua he took part in the distribution of the land. ( Joshua 14:1 ) The time of his death is not mentioned in Scripture. The son of Abinadab, of the hill of Kirjath-jearim. ( 1 Samuel 7:1 ) (B.C. 1134.) One of the three principal mighty men of David’s army. ( 2 Samuel 23:9 ; 1 Chronicles 11:12 ) (B.C. 1046.) A Merarite Levite, son of Mahli and grandson of Merari. ( 1 Chronicles 23:21 , 22 ; 24:28 ) A priest who took part in the feast of dedication under Nehemiah. ( Nehemiah 12:42 ) (B.C. 446.) One of the sons of Parosh, an Israelite (i.e. a layman) who had married a foreign wife. ( Ezra 10:25 ) Son of Phinehas, a Levite. ( Ezra 8:33 ) The son of Eliud, in the genealogy of Jesus Christ. ( Matthew 1:15 )
Eli
(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. ( Leviticus 10:1 , 2 , 12 ) comp. 1Kin 2:27 with 2Sam 8:17 ; 1Chr 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, ( 1 Kings 1:7 ; 2:26 , 27 ) when it passed back again to the family of Eleazar int he person of Zadok. ( 1 Kings 2:35 ) Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. ( 1 Samuel 2:22-25 ) when his sons profaned the priesthood; comp. ( 1 Samuel 2:27-36 ) with 1Kin 2:27 Notwithstanding this one great blemish, the character of Eli is marked by eminent piety, as shown by his meek submission to the divine judgment, ( 1 Samuel 3:18 ) and his supreme regard for the ark of God. ( 1 Samuel 4:18 ) In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, ( 1 Samuel 4:18 ) In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, ( 1 Samuel 4:18 ) overcome by the disastrous intelligence that the ark of God had been taken in battle by the Philistines, who had also slain his sons Hophni and Phinehas.
Eli, Eli, Lama Sabachthani
The Hebrew form, as Eloi, Eloi, etc., is the Syro-Chaldaic (the common language in use by the Jews in the time of Christ) of the first words of the twenty-second Psalm; they mean “My God, my God, why hast thou forsaken me?”
Eliab
(God is my father). Son of Helon and leader of the tribe of Zebulun at the time of the census in the wilderness of Sinai. ( Numbers 1:9 ; 2:7 ; 7:24 , 29 ; 10:16 ) (B.C. 1490.) A Reubenite, father of Dathan and Abiram. ( Numbers 16:1 , 12 ; 26:8 , 9 ; 11:6 ) One of David’s brothers, the eldest of the family. ( 1 Samuel 16:6 ; 17:13 , 28 ; 1 Chronicles 2:13 ) (B.C. 1063.) A Levite in the time of David, who was both a “porter” and a musician on the “psaltery.” ( 1 Chronicles 15:18 , 20 ; 16:5 ) One of the warlike Gadite leaders who came over to David when he was in the wilderness taking refuge from Saul. ( 1 Chronicles 12:9 ) (B.C. 1061.) An ancestor of Samuel the prophet; a Kohathite Levite, son of Nahath. ( 1 Chronicles 6:27 ) (B.C. 1250). Son of Nathanael, one of the fore-fathers of Judith, and therefore belonging to the tribe of Simeon. Judith 8:1 .
Eliada
(known by God). One of David’s sons; according to the lists, the youngest but one of the family born to him after his establishment in Jerusalem. ( 2 Samuel 5:16 ; 1 Chronicles 3:8 ) (B.C. after 1033.) A mighty man of war, a Benjamite, who led 200,000 of his tribe to the army of Jehoshaphat. ( 2 Chronicles 17:17 ) (B.C. 945.)
Eliadah
father of Rezon, the captain of a marauding band that annoyed Solomon. ( 1 Kings 11:23 )
Eliah
(my God is Jehovah). A Benjamite, a chief man of the tribe. ( 1 Chronicles 8:27 ) One of the Bene-Elam, an Israelite (i.e. a layman) who had married a foreign wife. ( Ezra 10:26 )
Eliahba
(whom God hides), on of the thirty of David’s guard. ( 2 Samuel 23:32 ; 1 Chronicles 11:33 ) (B.C. 1046.)
Eliakim
(raised up by God.). Son of Hilkiah, master of Hezekiah’s household (“over the house,” as) ( Isaiah 36:3 ) ( 2 Kings 18:18 , 26 , 37 ) (B.C. 713.) Eliakim was a good man, as appears by the title emphatically applied to him by God, “my servant Eliakim,” ( Isaiah 22:20 ) and also in the discharge of the duties of his high station, in which he acted as a “father to the inhabitants of Jerusalem, and to the house of Judah.” ( Isaiah 22:21 ) The original name of Jehoiakim king of Judah. ( 2 Kings 23:34 ; 2 Chronicles 36:4 ) A priest in the days of Nehemiah, who assisted at the dedication of the new wall of Jerusalem. ( Nehemiah 12:41 ) (B.C. 446.) Eldest son of Abiud or Judah; brother of Joseph, and father of Azor. ( Matthew 1:13 ) son of Melea, and father of Jonan. ( Luke 3:30 , 31 )
Eliam
(God’s people.). Father of Bath-sheba, the wife of David. (11:3) One of David’s “thirty” warriors. ( 2 Samuel 23:34 )
Elias
the Greek form of Elijah.
Eliasaph
Head of the tribe of Dan at the time of the census in the wilderness of Sinai. ( Numbers 1:14 ; 2:14 ; 7:42 , 47 ; 10:20 ) (B.C. 1490.) A levite, and “chief of the Gershonites” at the same time. ( Numbers 3:24 )
Eliashib
(whom God restores). A priest in the time of King David eleventh in the order of the “governors” of the sanctuary. ( 1 Chronicles 24:12 ) One of the latest descendants of the royal family of Judah. ( 1 Chronicles 3:24 ) High priest at Jerusalem at the time of the rebuilding of the walls under Nehemiah. ( Nehemiah 3:1 , 20 , 21 ) (B.C. 446.) A singer in the time of Ezra who had married a foreign wife. ( Ezra 10:24 ) A son of Zattu, ( Ezra 10:27 ) and A son of Bani, ( Ezra 10:36 ) both of whom had transgressed in the same manner. (B.C. 458.)
Eliathah
(to whom God comes), a musician in the temple in the time of King David. ( 1 Chronicles 25:4 , 27 )
Elidad
(whom God loves), the man chosen to represent the tribe of Benjamin in the division of the land of Canaan. ( Numbers 34:21 ) (B.C. 1452.)
Eliel
(to whom God is strength). One of the heads of the tribe of Manasseh on the east of Jordan. ( 1 Chronicles 5:24 ) A forefather of Samuel the prophet. ( 1 Chronicles 6:34 ) A chief man in the tribe of Benjamin. ( 1 Chronicles 8:20 ) Also a Benjamite chief. ( 1 Chronicles 8:22 ) One of the heroes of David’s guard. ( 1 Chronicles 11:46 ) Another of the same guard. ( 1 Chronicles 11:47 ) One of the Gadite heroes who came across Jordan to David when he was in the wilderness of Judah hiding from Saul. ( 1 Chronicles 12:11 ) A Kohathite Levite at the time of transportation of the ark from the house of Obed-edom to Jerusalem. ( 1 Chronicles 15:9 , 11 ) (B.C. 1043.) A Levite in the time of Hezekiah; one of the overseers of the offerings made in the temple. ( 2 Chronicles 31:13 ) (B.C. 726.)
Elienai
(my eyes are toward God) a descendant of Benjamin, and a chief man in the tribe. ( 1 Chronicles 8:20 )
Eliezar
(God is his help). Abraham’s chief servant, called by him “Eliezer of Damascus.” ( Genesis 15:2 ) (B.C. 1857.) Second son of Moses and Zipporah (B.c. 1523), to whom his father gave this name because “the God of my father was mine help, and delivered me from the sword of Pharaoh.” ( Exodus 18:4 ; 1 Chronicles 23:15 , 17 ; 26:25 ) One of the sons of Becher, the son of Benjamin. ( 1 Chronicles 7:8 ) A priest in the reign of David. ( 1 Chronicles 15:24 ) Son of Zichri, ruler of the Reubenites in the reign of David. ( 1 Chronicles 27:16 ) Son of Dodavah, of Mareshah in Judah, ( 2 Chronicles 20:37 ) a prophet, who rebuked Jehoshaphat for joining himself with Ahaziah king of Israel. (B.C. 895.) A chief Israelite whom Ezra sent with others from Ahava to Cesiphia, to induce some Levites and Nethinim to accompany him to Jerusalem. ( Ezra 8:16 ) (B.C. 459.) 8,9,10. A priest, a Levite and an Israelite of the sons of Harim, who had married foreign wives. ( Ezra 10:18 , 23 , 31 ) Son of Jorim, in the genealogy of Christ. ( Luke 3:29 )
Elihoenai
(my eyes are toward Jehovah), son of Zerahiah, who with 200 men returned from the captivity with Ezra. ( Ezra 8:4 ) (B.C. 459.)
Elihoreph
(God is his reward), one of Solomon’s scribes. ( 1 Kings 4:3 )
Elihu
(whose God is he (Jehovah)). One of the interlocutors in the book of Job. [ Job , Job, Book Of ] He is described as the “son of Baerachel the Buzite.” A forefather of Samuel the prophet. ( 1 Samuel 1:1 ) In ( 1 Chronicles 27:18 ) Elihu “of the brethren of David” is mentioned as the chief of the tribe of Judah. One of the captains of the thousands of Manasseh, ( 1 Chronicles 12:20 ) who followed David to Ziklag after he had left the Philistine army on the eve of the battle of Gilboa. A Korhite Levite in the time of David. ( 1 Chronicles 26:7 )
Elijah
(my God is Jehovah) has been well entitled “the grandest and the most romantic character that Israel ever produced.” “Elijah the Tishbite,... of the inhabitants of Gilead” is literally all that is given us to know of his parentage and locality. Of his appearance as he “stood before” Ahab (B.C. 910) with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly. ( 1 Kings 18:46 ) But in addition to this he occasionally wore the “mantle” or cape of sheepskin which has supplied us with one of our most familiar figures of speech. His introduction, in what we may call the first act of his life, is the most startling description. He suddenly appears before Ahab, prophesies a three-years drought in Israel, and proclaims the vengeance of Jehovah for the apostasy of the king. Obliged to flee from the vengeance of king, or more probably of the queen (comp. ( 1 Kings 19:2 ) he was directed to the brook Cherith. There in the hollow of the torrent bed he remained, supported in the miraculous manner with which we are all familiar, till the failing of the brook obliged him to forsake it. His next refuge was at Zarephath. Here in the house of the widow woman Elijah performed the miracles of prolonging the oil and the meal, and restored the son of the widow to life after his apparent death. 1Kin 17 . In this or some other retreat an interval of more than two years must have elapsed. The drought continued, and at last the full horrors of famine, caused by the failure of the crops, descended on Samaria. Again Elijah suddenly appears before Ahab. There are few more sublime stories in history than the account of the succeeding events—with the servant of Jehovah and his single attendant on the one hand, and the 850 prophets of Baal on the other; the altars, the descending fire of Jehovah consuming both sacrifice and altar; the rising storm, and the ride across the plain to Jezreel. 1Kin 18 . Jezebel vows vengeance, and again Elijah takes refuge in flight into the wilderness, where he is again miraculously fed, and goes forward, in the strength of that food, a journey of forty days to the mount of God, even to Horeb, where he takes refuge in a cave, and witnesses a remarkable vision of Jehovah. ( 1 Kings 19:9-18 ) He receives the divine communication, and sets forth in search of Elisha, whom he finds ploughing in the field, and anoints him prophet in his place. ch. 19. For a time little is heard of Elijah, and Ahab and Jezebel probably believed they had seen the last of him. But after the murder of Naboth, Elijah, who had received an intimation from Jehovah of what was taking place, again suddenly appears before the king, and then follow Elijah’s fearful denunciation of Ahab and Jezebel, which may possibly be recovered by putting together the words recalled by Jehu, ( 2 Kings 9:26 , 36 , 37 ) and those given in ( 1 Kings 21:19-25 ) A space of three or four years now elapses (comp. ( 1 Kings 22:1 , 51 ; 2 Kings 1:17 ) before we again catch a glimpse of Elijah. Ahaziah is on his death-bed, ( 1 Kings 22:51 ; 2 Kings 1:1 , 2 ) and sends to an oracle or shrine of Baal to ascertain the issue of his illness; but Elijah suddenly appears on the path of the messengers, without preface or inquiry utters his message of death, and as rapidly disappears. The wrathful king sends two bands of soldiers to seize Elijah, and they are consumed with fire; but finally the prophet goes down and delivers to Ahaziah’s face the message of death. No long after Elijah sent a message to Jehoram denouncing his evil doings, and predicting his death. ( 2 Chronicles 21:12-15 ) It was at Gilgal—probably on the western edge of the hills of Ephraim— that the prophet received the divine intimation that his departure was at hand. He was at the time with Elisha, who seems now to have become his constant companion, and who would not consent to leave him. “And it came to pass as they still went on and talked, that, behold, a chariot of fire and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.” (B.C. 896.) Fifty men of the sons of the prophets ascended the abrupt heights behind the town, and witnessed the scene. How deep was the impression which he made on the mind of the nation may be judged of from the fixed belief which many centuries after prevailed that Elijah would again appear for the relief and restoration of his country, as Malachi prophesied. ( Malachi 4:5 ) He spoke, but left no written words, save the letter to Jehoram king of Judah. ( 2 Chronicles 21:12-15 )
Elika
(rejected of God), a Harodite, one of David’s guard. ( 2 Samuel 23:25 )
Elim
(strong trees), ( Exodus 15:27 ; Numbers 33:9 ) the second station where the Israelites encamped after crossing the Red Sea. It is distinguished as having had “twelve wells (rather ’fountains’) of waster, and three-score and ten palm trees.” It is generally identified by the best authorities with Wady Garundel, about halfway down the shore of the Gulf of Suez. A few palm trees still remain, and the water is excellent.
Elimelech
(my God is king), a man of the tribe of Judah and of the family of the Hezronites, who dwelt in Bethlehem-Ephratah in the days of the Judges. (B.C. 1312.) In consequence of a great death in the land he went with his wife, Naomi, and his two sons, Mahlon and Chilion, to dwell in Moab, where he and his sons died without posterity. ( Ruth 1:2 , 3 ) etc.
Elioenai
(my eyes are toward the Lord). Elsest son of Neariah, the son of Shemaiah. ( 1 Chronicles 3:23 , 24 ) Head of a family of the Simeonites. ( 1 Chronicles 4:36 ) (B.C. after 1451.) Head of one of the families of the sons of Becher, the son of Benjamin. ( 1 Chronicles 7:8 ) A Korhite Levite, and one of the doorkeepers of the “house of Jehovah.” ( 1 Chronicles 26:3 ) A priest in the days of Ezra, one of those who had married foreign wives. ( Ezra 10:22 ) (B.C. 446.) Possibly the same as An Israelite of the sons of Zattu, who had also married a foreign wife. ( Ezra 10:27 ) (B.C. 458.)
Eliphal
(whom God judges), son of Ur, one of David’s guard. ( 1 Chronicles 11:35 ) [ Eliphelet , 3]
Eliphalet
(the god of deliverance), the last of the thirteen sons born to David after his establishment in Jerusalem. ( 2 Samuel 5:16 ; 1 Chronicles 14:7 ) [ Eliphelet , 2]
Eliphaz
(God is his strength). The son of Esau and Adah, and the father of Teman. ( Genesis 36:4 ; 1 Chronicles 1:35 , 36 ) The chief of the “three friends” of Job. He is called “the Temanite;” hence it is naturally inferred that he was a descendant of Teman. On him falls the main burden of the argument, that God’s retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. Job 4,5,15,22 . The great truth brought out by him is the unapproachable majesty and purity of God. ( Job 4:12-21 ; 15:12-16 ) [ Job , Job, Book Of ]
Elipheleh
(whom God makes distinguished), a Merarite Levite, one of the gate-keepers appointed by David to play on the harp “on the Sheminith” on the occasion of bringing up the ark to the city of David. ( 1 Chronicles 15:18 , 21 )
Eliphelet
(the God of deliverance). The name of a son of David, one of the children born to him after his establishment in Jerusalem. ( 1 Chronicles 3:6 ) (B.C. after 1044.) Another son of David, belonging also to the Jerusalem family, and apparently the last of his sons. ( 1 Chronicles 3:8 ) One of the thirty warriors of David’s guard. ( 2 Samuel 23:34 ) Son of Eshek, a descendant of King Saul through Jonathan. ( 1 Chronicles 8:39 ) (B.C. before 536.) One of the leaders of the Bene-Adonikam who returned from Babylon with Ezra. ( Ezra 8:13 ) (B.C. 459.) A man of the Bene-Hushum in the time of Ezra who had married a foreign wife. ( Ezra 10:33 ) (B.C. 458).
Elisabeth
(the oath of God), the wife of Zacharias and mother of John the Baptist. She was herself of the priestly family, and a relation, ( Luke 1:36 ) of the mother of our Lord.
Eliseus
the Greek form of the name Elisha.
Elisha
(God his salvation), son of Shaphat of Abel-meholah; the attendant and disciple of Elijan, and subsequently his successor as prophet of the kingdom of Israel. The earliest mention of his name is in the command to Elijah in the cave at Horeb. ( 1 Kings 19:16 , 17 ) (B.C. about 900.) Elijah sets forth to obey the command, and comes upon his successor engaged in ploughing. He crosses to him and throws over his shoulders the rough mantle—a token at once of investiture with the prophet’s office and of adoption as a son. Elisha delayed merely to give the farewell kiss to his father and mother and preside at a parting feast with his people, and then followed the great prophet on his northward road. We hear nothing more of Elisha for eight years, until the translation of his master, when he reappears, to become the most prominent figure in the history of his country during the rest of his long life. In almost every respect Elisha presents the most complete contrast to Elijah. Elijah was a true Bedouin child of the desert. If he enters a city it is only to deliver his message of fire and be gone. Elisha, on the other hand, is a civilized man, an inhabitant of cities. His dress was the ordinary garment of an Israelite, the beged, probably similar in form to the long abbeyeh of the modern Syrians. ( 2 Kings 2:12 ) His hair was worn trimmed behind, in contrast to the disordered locks of Elijah, and he used a walking-staff, ( 2 Kings 4:29 ) of the kind ordinarily carried by grave or aged citizens. ( Zechariah 8:4 ) After the departure of his master, Elisha returned to dwell at Jericho, ( 2 Kings 2:18 ) where he miraculously purified the springs. We next meet with Elisha at Bethel, in the heart of the country, on his way from Jericho to Mount Carmel. ( 2 Kings 2:23 ) The mocking children, Elisha’s curse and the catastrophe which followed are familiar to all. Later he extricates Jehoram king of Israel, and the kings of Judah and Edom, from their difficulty in the campaign against Moab arising from want of water. ( 2 Kings 3:4-27 ) Then he multiplies the widow’s oil. ( 2 Kings 4:5 ) The next occurrence is at Shunem, where he is hospitably entertained by a woman of substance, whose son dies, and is brought to life again by Elisha. ( 2 Kings 4:8-37 ) Then at Gilgal he purifies the deadly pottage, ( 2 Kings 4:38-41 ) and multiplies the loaves. ( 2 Kings 4:42-44 ) The simple records of these domestic incidents amongst the sons of the prophets are now interrupted by an occurrence of a more important character. ( 2 Kings 5:1-27 ) The chief captain of the army of Syria, Naaman, is attacked with leprosy, and is sent by an Israelite maid to the prophet Elisha, who directs him to dip seven times in the Jordan, which he does and is healed, ( 2 Kings 5:1-14 ) while Naaman’s servant, Gehazi, he strikes with leprosy for his unfaithfulness. ch. ( 2 Kings 5:20-27 ) Again the scene changes. It is probably at Jericho that Elisha causes the iron axe to swim. ( 2 Kings 6:1-7 ) A band of Syrian marauders are sent to seize him, but are struck blind, and he misleads them to Samaria, where they find themselves int he presence of the Israelite king and his troops. ( 2 Kings 6:8-23 ) During the famine in Samaria, ( 2 Kings 6:24-33 ) he prophesied incredible plenty, ch. ( 2 Kings 7:1-2 ) which was soon fulfilled. ch. ( 2 Kings 7:3-20 ) We next find the prophet at Damascus. Benhadad the king is sick, and sends to Elisha by Hazael to know the result. Elisha prophesies the king’s death, and announces to Hazael that he is to succeed to the throne. ( 2 Kings 8:7 , 15 ) Finally this prophet of God, after having filled the position for sixty years, is found on his death-bed in his own house. ( 2 Kings 13:14-19 ) The power of the prophet, however, does not terminate with his death. Even in the tomb he restores the dead to life. ch. ( 2 Kings 13:21 )
Elishah
(God is salvation), the eldest son of Javan. ( Genesis 10:4 ) The residence of his descendants is described in ( Ezekiel 27:7 ) as the isles of Elishah, whence the Phoenicians obtained their purple and blue dyes. Some connect the race of Elishah with the AEolians, others with Elishah, and in a more extended sense Peloponnesus, or even Hellas.
Elishama
(whom God hears). The “prince” or “captain” of the tribe of Ephraim in the wilderness of Sinai. ( Numbers 1:10 ; 2:18 ; 7:48 ; 10:22 ) (B.C. 1491.) From ( 1 Chronicles 7:26 ) we find that he was grandfather to the great Joshua. A son of King David. ( 1 Samuel 5:16 ; 1 Chronicles 3:8 ; 14:7 ) Another son of David, ( 1 Chronicles 3:6 ) who in the other lists is called Elishua . (B.C. after 1044.) A descendant of Judah. ( 1 Chronicles 2:41 ) The father of Nethaniah and grandfather of Ishmael. ( 2 Kings 25:25 ; Jeremiah 41:1 ) Scribe of King Jehoiakim. ( Jeremiah 36:12 , 20 , 21 ) (B.C. 605.) A priest in the time of Jehoshaphat. ( 2 Chronicles 17:8 ) (B.C. 912).
Elishaphat
(whom God judges), son of Zichri; one of the captains of hundreds in the time of Jehoiada. ( 2 Chronicles 23:1 ) (B.C. 877.)
Elisheba
(God is her oath), the wife of Aaron. ( Exodus 6:23 ) She was the daughter of Amminadab, and sister of Nahshon the captain of the host of Judah. ( Numbers 2:3 ) (B.C. 1491.)
Elishua
(God is my salvation), one of David’s sons, born after his settlement in Jerusalem. ( 2 Samuel 5:15 ; 1 Chronicles 14:5 ) (B.C. 1044.)
Eliud
(God his praise), son of Achim in the genealogy of Christ. ( Matthew 1:15 )
Elizaphan
(whom God protects). A Levite, son of Uzziel, chief of the house of the Kohathites at the time of the census in the wilderness of Sinai. ( Numbers 3:30 ) (B.C. 1491.) Prince of the tribe of Zebulun. ( Numbers 34:25 )
Elizur
prince of the tribe and over the host of Reuben. ( Numbers 1:5 ; 2:10 ; 7:30 , 35 ; 10:18 )
Elnaam
(God his delight), the father of Jeribai and Joshaviah, two of David’s guard, according to ( 1 Chronicles 11:46 )
Elpalet
(God his deliverance), one of David’s sons born in Jerusalem. ( 1 Chronicles 14:5 )
Elparan
(God his deliverance), literally “the terebinth of Paran.” ( Genesis 14:6 ) [ Paran, Elparan ]
Encampment
primarily denoted the resting-place of an army or company of travellers at night, ( Genesis 32:21 ; Exodus 16:13 ) and was hence applied to the army or caravan when on its march. ( Genesis 32:7 , 8 ; Exodus 14:19 ; Joshua 10:5 ; 11:4 ) The description of the camp of the Israelites, on their march from Egypt, Numb 2,3 , supplies the greatest amount of information on the subject. The tabernacle, corresponding to the chieftains tent of an ordinary encampment, was placed in the centre, and around and facing it, ( Numbers 2:1 ) arranged in four grand divisions, corresponding to the four points of the compass, lay the host of Israel, according to their standards. ( Numbers 1:52 ; 2:2 ) In the centre, round the tabernacle, and with no standard but the cloudy or fiery pillar which rested over it, were the tents of the priests and Levites. The former, with Moses and Aaron at their head, were encamped on the eastern side. The order of encampment was preserved on the march. ( Numbers 2:17 )
Enoch
(dedicated). The eldest son of Cain, ( Genesis 4:17 ) who called after his name the city which he built. ( Genesis 4:18 ) (B.C. 3870.) The son of Jared and father of Methuselah. ( Genesis 5:21 ) ff.; Luke 3:37 (B.C. 3378-3013.) In the Epistle of Jude ( Jude 1 :14) he described as “the seventh from Adam;” and the number is probably noticed as conveying the idea of divine completion and rest, while Enoch was himself a type of perfected humanity. After the birth of Methuselah it is said, ( Genesis 5:22-24 ) that Enoch “walked with God three hundred years... and he was not; for God took him.” The phrase “walked with God” is elsewhere only used of Noah, ( Genesis 6:9 ) cf. Genesis17:1 etc., and is to be explained of a prophetic life spent in immediate converse with the spiritual world. Like Elijah, he was translated without seeing death. In the Epistle to the Hebrews the spring and issue of Enoch’s life are clearly marked. Both the Latin and Greek fathers commonly coupled Enoch and Elijah as historic witnesses of the possibility of a resurrection of the body and of a true human existence in glory. ( Revelation 11:3 )
Epicureans, The
derived their name from Epicurus (342-271 B.C.), a philosopher of Attic descent, whose “Garden” at Athens rivalled in popularity the “Porch” and the “Academy.” The doctrines of Epicurus found wide acceptance in Asia Minor and Alexandria. (95-50 B.C.) The object of Epicurus was to find in philosophy a practical guide to happiness. True pleasure and not absolute truth was the end at which he aimed; experience and not reason the test on which he relied. It is obvious that a system thus formed would degenerate by a natural descent into mere materialism; and in this form Epicurism was the popular philosophy at the beginning of the Christian era. When St. Paul addressed “Epicureans and Soics,” ( Acts 17:18 ) at Athens, the philosophy of life was practically reduced to the teaching of these two antagonistic schools. Epistles, letters; personal correspondence by writing. The twenty-one epistles of the New Testament took the place of tracts among us. In their outward form they are such as might be expected from men who were brought into contact with Greek and Roman customs, themselves belonging to a different race, and so reproducing the imported style with only partial accuracy. They begin (the Epistle to the Hebrews and 1John excepted) with the names of the writer and of those to whom the epistle is addressed. Then follows the formula of salutation. Then the letter itself commences in the first person, the singular and plural being used indiscriminately. When the substance of the letter has been completed, come the individual messages. The conclusion in this case was probably modified by the fact that the letters were dictated to an amanuensis. When he had done his work, the apostle took up the pen or reed, and added in his own large characters, ( Galatians 6:11 ) the authenticating autograph. In one instance, ( Romans 16:22 ) the amanuensis in his own name adds his salutation. An allusion in ( 2 Corinthians 3:1 ) brings before us another class of letters which must have been in frequent use in the early ages of the Christian Church, by which travellers or teachers were commended by one church to the good offices of others.
Esdras, The Second Book Of
This exists in a Latin translation, the Greek being lost. Chapters 3-14 consist of a series of angelic revelations and visions in which Ezra is instructed in some of the great mysteries of the moral world, and assured of the final triumph of the righteous. The date of the book is uncertain. Like the first book, it was probably written in Egypt.
Essenes
a Jewish sect, who, according to the description of Josephus, combined the ascetic virtues of the Pythagoreans and Stoics with a spiritual knowledge of the divine law. It seems probable that the name signifies seer, or the silent, the mysterious. As a sect the Essenes were distinguished by an aspiration after ideal purity rather than by any special code of doctrines. There were isolated communities of Essenes, which were regulated by strict rules, analogous to those of the monastic institutions of a later date. All things were held in common, without distinction of property; and special provision was made for the relief of the poor. Self-denial, temperance and labor—especially agriculture— were the marks of the outward life of the Essenes; purity and divine communion the objects of their aspiration. Slavery, war and commmerce were alike forbidden. Their best-known settlements were on the northwest shore of the Dead Sea.
Esther
(a star), the Persian name of Hadassah (myrtle), daughter of Abihail, the son of Shimei, the son of Kish, a Benjamite. Esther was a beautiful Jewish maiden. She was an orphan, and had been brought up by her cousin Mordecai, who had an office in the household of Ahasuerus king of Persia—supposed to be the Xerxes of history— and dwelt at “Shushan the palace.” When Vashti was dismissed from being queen, the king chose Esther to the place on account of her beauty, not knowing her race or parentage; and on the representation of Haman the Agagite that the Jews scattered through his empire were pernicious race, he gave him full power and authority to kill them all. The means taken by Esther to avert this great calamity from her people and her kindred are fully related in the book of Esther. The Jews still commemorate this deliverance in the yearly festival Purim, on the 14th and 15th of Adar (February, March). History is wholly silent about both Vashti and Esther.
Etham
(bounded by the sea), one of the early resting-places of the Israelites when they quitted Egypt; described as “in the edge of the wilderness.” ( Exodus 13:20 ; Numbers 33:6 , 7 ) Etham may be placed where the cultivable land ceases, near the Seba Biar or Seven Wells, about three miles from the western side of the ancient head of the gulf.
Ethiopian Eunuch, The
a Jewish proselyte, ( Acts 8:26 ) etc., who was treasurer of Candace queen of Ethiopia, but who was converted to Christianity on a visit to Jerusalem, through philip the evangelist. Nothing is known of him after his return to Ethiopia.
Evangelist
(publisher of glad tidings). In the New Testament the “evangelists” appear on the one hand after the “apostles” and “prophets;” on the other before the “pastors” and “teachers.” They probably stood between the two. ( Acts 21:8 ; Ephesians 4:11 ) The work of the evangelist is the proclamation of the glad tidings to those who have not known them, rather than the instruction and pastoral care of those who have believed and been baptized. It follows also that the name denotes a work rather than an order . Its use is nearly like our word missionary. The evangelist might or might not be a bishop-elder or a deacon. The apostles, so far as they evangelized, ( Acts 8:25 ; 14:7 ; 1 Corinthians 1:17 ) might claim the title, though there were many evangelists who were not apostles. If the gospel were a written book, and the office of the evangelists was to read or distribute it, then the writers of such books were pre-eminently THE evangelists. In later liturgical language the word was applied to the reader of the gospel for the day.
Evi
(desire), one of the five kings or princes of Midian slain by the Israelites. ( Numbers 31:8 ; Joshua 13:21 )
Excommunication
(expulsion from communion). Jewish excommunication.—The Jewish system of excommunication was threefold. The twenty-four offences for which it was inflicted are various, and range in heinousness from the offence of keeping a fierce dog to that of taking God’s name in vain. The offender was first cited to appear in court; and if he refused to appear or to make amends, his sentence was pronounced. The term of this punishment was thirty days; and it was extended to a second and to a third thirty days when necessary. If at the end of that time the offended was still contumacious, he was subjected to the second excommunication. Severer penalties were now attached. The sentence was delivered by a court of ten, and was accompanied by a solemn malediction. The third excommunication was an entire cutting off from the congregation. The punishment of excommunication is not appointed by the law of Moses; it is founded on the natural right of self-protection which all societies enjoy. In the New Testament, Jewish excommunication is brought prominently before us in the case of the man that was born blind. ( John 9:1 ) ... In ( Luke 6:22 ) it has been thought that our Lord referred specifically to the three forms of Jewish excommunication: “Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.” Christian excommunication.—Excommunication, as exercised by the Christian Church, was instituted by our Lord, ( Matthew 18:15 , 18 ) and it was practiced and commanded by St. Paul ( 1 Corinthians 5:11 ; 1 Timothy 1:20 ; Titus 3:10 ) Int he epistles we find St. Paul frequently claiming the right to exercise discipline over his converts; comp. ( 2 Corinthians 1:23 ; 13:10 ) We find, (1) that it is a spiritual penalty, involving no temporal punishment, except accidentally; (2) that it consists in separation from the communion of the Church; (3) that its object is the good of the sufferer, ( 1 Corinthians 5:5 ) and the protection of the sound members of the Church, ( 2 Timothy 3:17 ) (4) that its subjects are those who are guilty of heresy, ( 1 Timothy 1:20 ) or gross immorality, ( 1 Corinthians 5:1 ) (5) that it is inflicted by the authority of the Church at large, ( Matthew 18:18 ) wielded by the highest ecclesiastical officer, ( 1 Corinthians 5:3 ; Titus 3:10 ) (6) that this officer’s sentence is promulgated by the congregation to which the offender belongs, ( 1 Corinthians 5:4 ) in defence to his superior judgment and command, ( 2 Corinthians 2:9 ) and in spite of any opposition on the part of a minority, ( 2 Corinthians 2:6 ) (7) that the exclusion may be of indefinite duration, or for a period; (8) that its duration may be abridged at the discretion and by the indulgence of the person who has imposed the penalty, ( 2 Corinthians 2:8 ) (9) that penitence is the condition on which restoration to communion is granted, ( 2 Corinthians 2:8 ) (10) that the sentence is to be publicly reversed as it was publicly promulgated. ( 2 Corinthians 2:10 )
Exodus
(that is, going out [of Egypt]), the second book of the law or Pentateuch. Its author was Moses. It was written probably during the forty-years wanderings int he wilderness, between B.C. 1491 and 1451. It may be divided into two principal parts: Historical, chs. ( Exodus 1:1-18 ; 27:1 ) ... and Legislative, chs. ( Exodus 19:40 ; 38:1 ) The first part contains an account of the following particulars: the great increase of Jacob’s posterity in the land of Egypt, and their oppression under a new dynasty, which occupied the throne after the death of Joseph; the birth, education, flight and return of Moses; the ineffectual attempts to prevail upon Pharaoh to let the Israelites go; the successive signs and wonders, ending in the death of the first-born, by means of which the deliverance of Israel from the land of bondage is at length accomplished, and the institution of the Passover; finally the departure out of Egypt and the arrival of the Israelites at Mount Sinai. This part gives a sketch of the early history of Israel as a nation; and the history has three clearly-marked stages. First we see a nation enslaved; next a nation redeemed; lastly a nation set apart, and through the blending of its religious and political life consecrated to the service of God.
Exodus, The
of the Israelites from Egypt. the common chronology places the date of this event at B.C. 1491, deriving it in this way:—In ( 1 Kings 6:1 ) it is stated that the building of the temple, in the forth year of Solomon, was in the 480th year after the exodus. The fourth year of Solomon was bout B.C. 1012. Add the 480 years (leaving off one years because neither the fourth nor the 480th was a full year), and we have B.C. 1491 as the date of the exodus. This is probably very nearly correct; but many Egyptologists place it at 215 years later,—about B.C. 1300. Which date is right depends chiefly on the interpretation of the Scripture period of 430 years, as denoting the duration of the bondage of the Israelites. The period of bondage given in ( Genesis 15:13 , 14 ; Exodus 12:40 , 41 ) and Gala 3:17 As 430 years has been interpreted to cover different periods. The common chronology makes it extend from the call of Abraham to the exodus, one-half of it, or 215 years, being spend in Egypt. Others make it to cover only the period of bondage spend in Egypt. St. Paul says in ( Galatians 3:17 ) that from the covenant with (or call of) Abraham the giving of the law (less than a year after the exodus) was 430 years. But in ( Genesis 15:13 , 14 ) it is said that they should be strangers in a strange land, and be afflicted 400 years, and nearly the same is said in ( Exodus 12:40 ) But, in very truth, the children of Israel were strangers in a strange land from the time that Abraham left his home for the promised land, and during that whole period of 430 years to the exodus they were nowhere rulers in the land. So in ( Exodus 12:40 ) it is said that the sojourning of the children of Israel who dwelt in Egypt was 430 years. But it does not say that the sojourning was all in Egypt, but this people who lived in Egypt had been sojourners for 430 years. (a) This is the simplest way of making the various statements harmonize. (b) The chief difficulty is the great increase of the children of Israel from 70 to 2,000,000 in so short a period as 215 years, while it is very easy in 430 years. But under the circumstances it is perfectly possible in the shorter period. See on ver. 7 (C) If we make the 430 years to include only the bondage in Egypt, we must place the whole chronology of Abraham and the immigration of Jacob into Egypt some 200 years earlier, or else the exodus 200 years later, or B.C. 1300. in either case special difficulty is brought into the reckoning. (d) Therefore, on the whole, it is well to retain the common chronology, though the later dates may yet prove to be correct. The history of the exodus itself commences with the close of that of the ten plagues. [ Plagues, The Ten , THE Ten Commandments ] In the night in which, at midnight, the firstborn were slain, ( Exodus 12:29 ) Pharaoh urged the departure of the Israelites. vs. ( Exodus 12:31 , 32 ) They at once set forth from Rameses, vs. ( Exodus 12:37 , 39 ) apparently during the night v. ( Exodus 12:42 ) but towards morning on the 15th day of the first month. ( Numbers 33:3 ) They made three journeys, and encamped by the Red Sea. Here Pharaoh overtook them, and the great miracle occurred by which they were saved, while the pursuer and his army were destroyed. [ Red Sea SEA, Passage OF]
Exorcist
one who pretends to expel evil spirits by conjuration, prayers and ceremonies. Exorcism was frequently practiced among the Jews. ( Matthew 12:27 ; Acts 19:13 ) David, by playing skillfully on a harp, procured the temporary departure of the evil spirit which troubled Saul. ( 1 Samuel 16:23 ) The power of casting out devils was bestowed by Christ while on earth upon the apostles, ( Matthew 10:8 ) and the seventy disciples ( Luke 10:17-19 ) and was, according to his promise, ( Mark 16:17 ) exercised by believers after his ascension. ( Acts 16:18 )
Eye
(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in ( 2 Kings 9:30 ) is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, “put her eyes in paint.” See also ( Ezekiel 23:40 ) A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament.—ED.)
Ezekiel
(the strength of God), one of the four greater prophets, was the son of a priest named Buzi, and was taken captive in the captivity of Jehoiachin, eleven years before the destruction of Jerusalem. He was a member of a community of Jewish exiles who settled on the banks of the Chebar, a “river’ or stream of Babylonia. He began prophesying B.C. 595, and continued until B.C. 573, a period of more than twenty-two years. We learn from an incidental allusion, ( Ezekiel 24:18 ) that he was married, and had a house, ( Ezekiel 8:1 ) in his place of exile, and lost his wife by a sudden and unforeseen stroke. He lived in the highest consideration among his companions in exile, and their elders consulted him on all occasions. He is said to have been buried on the banks of the Euphrates. The tomb, said to have been built by Jehoiachin, is shown, a few days journey from Bagdad. Ezekiel was distinguished by his stern and inflexible energy of will and character and his devoted adherence to the rites and ceremonies of his national religion. The depth of his matter and the marvellous nature of his visions make him occasionally obscure. Prophecy of Ezekiel .—The book is divided into two great parts, of which the destruction of Jerusalem is the turning-point. Chapters 1-24 contain predictions delivered before that event, and chs. 25-48 after it, as we see from ch. ( Ezekiel 26:2 ) Again, chs. 1-32 are mainly occupied with correction, denunciation and reproof, while the remainder deal chiefly in consolation and promise. A parenthetical section in the middle of the book, chs. 25-32, contains a group of prophecies against seven foreign nations, the septenary arrangement being apparently intentional. There are no direct quotations from Ezekiel in the New Testament, but in the Apocalypse there are many parallels and obvious allusions to the later chapters 40-48.
Eziongaber, Or Eziongeber
(giant’s backbone), ( Numbers 33:35 ; 2:8 ; 1 Kings 9:26 ; 22:48 ; 2 Chronicles 8:17 ) the last station named for the encampment of the Israelites before they came to the wilderness of Zin. It probably stood at Ain el-Ghudyan, about ten miles up what is now the dry bed of the Arabah, but which was probably then the northern end of the gulf.
Ezra
(help), called Esdras in the Apocrypha, the famous scribe and priest. He was a learned and pious priest residing at Babylon in the time of Artaxerxes Longimanus. The origin of his influence with the king does not appear, but in the seventh year of his reign he obtained leave to go to Jerusalem, and to take with him a company of Israelites. (B.C. 457.) The journey from Babylon to Jerusalem took just four months; and the company brought with them a large freewill offering of gold and silver, and silver vessels. It appears that Ezra’s great design was to effect a religious reformation among the Palestine Jews. His first step was to enforce separation upon all who had married foreign wives. ( Ezra 10:1 ) ... This was effected in little more than six months after his arrival at Jerusalem. With the detailed account of this important transaction Ezra’s autobiography ends abruptly, and we hear nothing more of him till, thirteen years afterwards, in the twentieth of Artaxerxes, we find him again at Jerusalem with Nehemiah. It seems probable that after effecting the above reformations he returned to the king of Persia. The functions he executed under Nehemiah’s government were purely of a priestly and ecclesiastical character. The date of his death is uncertain. There was a Jewish tradition that he was buried in Persia. The principal works ascribed to him by the Jews are— The instruction of the great synagogue; The settling the canon of Scripture, and restoring, correcting and editing the whole sacred volume; The introduction of the Chaldee character instead of the old Hebrew or Samaritan; The authorship of the books of Chronicles, Ezra, Nehemiah, and, some add, Esther; and, many of the Jews say, also of the books of Ezekiel, Daniel, and the twelve prophets; The establishment of synagogues.