If Moses had never lived, Ezra would have been their legislator. His writings. He composed the book called Ezra, which contains an account of the second temple; and some attribute to him the book called Esdras, in the Apocrypha. The Book of Ezra is a continuation of the Chronicles; it embraces a period of 79 years, commencing from the edict of Cyrus B.c. 536, and closing with the reforms effected by the pious author B.C. 457. labours. His literary He collected the sacred writings which form the present canon; compiled the Books of the Chronicles; and added such parts to all the other books as appeared necessary for illustrating or completing them. Infidels, for their own ends, not taking into consideration this work of the prophet Ezra, have raised several foolish objections against the authenticity of certain books of the Old Testament. For example: Gen. xxxvi. 31; the words, These are the kings that reigned in the land of Edom before there reigned any king over the children of Israel," must have been written (they say) after Israel had become a kingdom. As this did not occur till several hundred years after the death of Moses, it is evident (they add) that Moses did not write the book of Genesis. A precisely similar objection is urged against a passage in Joshua iv. 9. When speaking of the stones set up to commemorate the passage of the river Jordan, the writer says: "And they are there unto this day," an expression (say they) plainly indicating a lapse of many years between the fact recorded and the narrative itself; consequently (they would have us infer) the book of Joshua was not written by Joshua, but long after his death. If, however, Ezra, when he compiled the books of scripture, added the two paragraphs by way of explanation, the whole force of the objection is entirely destroyed.* Similar objections are urged against the last chapter both of Deuteronomy and of Joshua, where the deaths of Moses and of Joshua are described, which infidels very justly say could not have been written by the persons themselves. But, again, if Ezra added these supplementary chapters in order to complete the narratives, then the objection against the authenticity of these books falls to the ground. There are many similar cavils which may be removed by a similar ex Another answer presents itself against the former of these two objections. God had distinctly promised to Israe that kings should come out of his loins. (Gen. xxxv. 11.) The same promise was made to Edom, with this addition, that Esau and his posterity should ultimately be subservient to Jacob and his posterity. Now, Moses observes (Gen. xxxvi. 31), "These are the kings that reigned of the seed of Esau" according to promise, before the promise made to Jacob of having kings for his posterity, had begun to be accomplished. planation, one of which may be stated and left to the ingenious pupil to explain. Moses speaks several times of the city Dan, as in Gen. xiv. 14, Deut. xxxiv. 1. But we are told in Judges xviii. 29, that this place was not called Dan, but Laish; and in Joshua xix, 47, we are informed on what occasion the name was changed to Laish or Lechem. Quære: Is this a proof that the Book of Genesis was written after the conquest of Laish by the children of Dan? If not, how can the objection be fairly met? * What were synagogues. Section II. JEWISH SYNAGOGUES. A synagogue was a kind of chapel. There was one built in every village and place of resort where persons might assemble to offer prayer and hear the scriptures expounded. Method of ex- The scriptures, in these synagogues, were expounded thus: A verse or two was first read in Hebrew, then translated into Chaldee, and then paraphrased or explained. pounding. It is by no means improbable that Dan mentioned by Moses was no town, but a river of that name. Some of these interpretations are still extant in the collection called the Targum. The Targum consists of two parts: a Chaldean paraphrase upon the law of Moses, and another upon the prophets. There is another exposition of rather modern date, called the Jerusalem Targum, but it is not equally esteemed. Times of service. The word Targum is Chaldee, for interpretation. ministers. Service was performed at these synagogues every Sabbath morning and afternoon; also every Monday and Thursday morning, and on all fête days. Synagogue The elders of each town or district called the "rulers of the synagogue" appointed the minister, who might be of any tribe, although only Levites could officiate in the temple. Advantage of These synagogues effectually eradicated the tendency to idolatry which before prevailed among the Jews; and became public schools, where instruction was given gratuitously to all who chose to attend. synagogues. synagogues. Number of the In the time of our Lord there were as many as 400 synagogues in Jerusalem alone, besides all those in the towns and villages. Section III. NEHEMIAH. Governor of the Jews from B.C. from 450 to 420. BOOK OF NEHEMIAH. Who was Nehemiah. Nehemiah was a Jew of high birth, born at Babylon, and advanced to the office of cup-bearer (tirshatha) to Artaxerxes, king of Persia. Why he was down-hearted. Hearing from some of his countrymen a very sad account of Jerusalem, he could not suppress his grief. His grief observed. The king observed his dejection; and on hearing the cause thereof, gave him leave of absence for 12 years, in order that he might go to Jerusalem to fortify it. (B.c. 450-437.) The king befriends him. The king gave him also letters of safe conveyance through his empire, and commanded the ranger of Lebanon to supply him with all the timber he might require. Office of On reaching Jerusalem, Ezra |