EZRA, WRITINGS OF

iel, etc. The frequency of this ἐναλλαγή, especially in the prophetical parts of the Old Testament, arises from either the more objective or more subjective tendency of the style, which, of course, varies in harmony with the contents of the chapter. We may observe this évaλλayý even in our own writings, from which we are certainly taught by modern scholastic usage to eradicate it, although it would, if preserved, frequently give greater freshness to our communications. We have made these remarks in order to show the perfect futility of the chief argument adduced by modern writers against the original unity of the book of Ezra, some of whom, on account of the enallage personarum, assert that chap. vii:1-26 was written by an author different from that of the portion immediately following, up to chap. ix: 15; and that, again, the subsequent portion to the end of the book was indited by a still different writer.

We pass over other still more futile arguments against the authenticity of the book and express our opinion that even Hävernick does not rightly set forth the truth of the matter when, in his Einleitung, he says that this enallagé arose from Ezra's imitation of the prophetic usage.

(2). Contents. The book of Ezra contains memorabilia, or records of events occurring about the termination of the Babylonian exile. It comprises accounts of the favors bestowed upon-the Jews by Persian kings; of the rebuilding of the temple; of the mission of Ezra to Jerusalem, and his regulations and reforms. Such records forming the subject of the book of Ezra, we must not be surprised that its parts are not so intimately connected with each other as we might have expected if the author had set forth his intention to furnish a complete history of his times.

(3) Period Covered. The events narrated in the book of Ezra are spread over a period of about seventy-nine years, under the reigns of Cyrus; Cambyses; Magus, or Pseudo-Smerdis; Darius Hystaspis; Xerxes, and Artaxerxes, in the eighth year of whose reign the records of Ezra cease.

(4) Similarities to Chronicles. The beginning of the book of Ezra agrees verbatim with the conclusion of the second book of Chronicles, and terminates abruptly with the statement of the divorces effected by his authority, by which the marriages of Israelites with foreign women were dissolved.

Since the book of Ezra has no marked conclusion, it was, even in early times, considered to form part of the book of Nehemiah, the contents of which are of a similar description. As, however, the book of Ezra is a collection of detached records of remarkable events occurring at the conclusion of the exile and in the times immediately following it, attempting no display of the art of book-making, the mere want of an artificial conclusion cannot be considered a sufficient reason for regarding it as the first portion of Nehemiah. It is, however, likely that the similarity of the contents of the books of Ezra and Nehemiah was the cause of their being placed together in the Hebrew Bible.

(5) Arrangement. The arrangement of the facts in the book of Ezra is chronological. The book may be divided into two portions: (1) The first consists of chapters i-vi, and contains the history of the returning exiles and of their rebuilding of the temple, and comprises the period from the first year of Cyrus (B. C. 536) to the

sixth year of Darius Hystaspis (B. C. 515). (2) The second portion contains the personal history of the migration of Ezra to Palestine in the seventh year of Artaxerxes. This latter portion, embracing chapters vii-x, is an autobiography of Ezra during about twelve or thirteen months, in the seventh and eighth years of the reign of Artaxerxes Longimanus.

2. Non-canonical Books. Thus far mention has been made of the canonical book of Ezra; there are, however, four books that have received this name, viz., the book noticed above, the only one which was received into the Hebrew canon under that name; the book of Nehemiah and the two apocryphal books of Esdras, concerning which see ESDRAS. C. H. F. B. EZRACH (ěz'răk), (Heb., ez-rawch'). This word occurs only once in Scripture, namely, in Ps. xxxvii:35: 'I have seen the wicked in great power, spreading himself like a green bay tree' (ezrach). Commentators and translators have differed respecting the meaning of this word, some supposing it to indicate a specific tree, as the laurel, and others, supported by the Septuagint and Vulgate, the cedar of Lebanon. It is by some considered to mean an evergreen tree, and by others a green tree that grows in its native soil, or that has not suffered by transplanting, as such a tree spreads itself luxuriantly. It appears likely that the Hebrew word must have been derived from the Arabic ashruk, which is described in Arabic works on Materia Medica as a tree having leaves like the ghar, that is, the bay tree or laurus nobilis of botanists. If ezrach, therefore, was originally the same word as ashruk, then it would indicate some tree resembling the bay tree rather than the bay tree itself; but until that can be discovered the latter is, upon the whole, well suited to stand as its representative.

The bay tree is well known to be common in the south of Europe, as in Spain, Italy, Greece and the Levant. It is usually from twenty to thirty feet in height, often having a bushy appearance, from throwing up so many suckers; but in England it has attained a height of sixty feet, which is not unusual in warmer climates. It is unnecessary to allude further to the celebrity which it attained among the ancients-a celebrity which has not yet passed away, the laurel wreath being still the symbolical crown as well of warriors as of poets. Its ever-green, grateful appearance, its thick shade, and the agreeable spicy odor of its leaves, point it out as that which was most likely in the eye of the Psalmist. (See BAY TREE.) J. F. R.

EZRAH (ěz'răh), (Heb., ez-raw', a form of ezer or ezra), a descendant of Judah (1 Chron. iv:17).

EZRAHITE (ěz'ra-hite), (Heb. I, ez-rawkhee'), the designation of Ethan (1 Kings iv:31; Ps. lxxxix), and Heman (Ps. lxxxviii).

The word is derivable from Ezrah, or Zerach, which is almost the same in Hebrew. In 1 Chron ii:6, Ethan and Heman are given as sons of Zerah. Another Heman and Ethan are given as musicians and Levites (1 Chron. vi) and else where.

EZRI (ěz'ri), (Heb. ", ez-ree', help of Jeho