2. When Balaam delivered his predictions respecting the fate that awaited the nations which he then particularized, he said of the Kenites, “Strong is thy dwelling, and thou puttest thy nest in a rock,” Num. xxiv, 21; alluding to that princely bird, the eagle, which not only delights in soaring to the loftiest heights, but chooses the highest rocks, and most elevated mountains, as desirable situations for erecting its nest, Hab. ii, 9; Obad. 4. What Job says concerning the eagle, which is to be understood in a literal sense, “Where the slain are, there is he,” our Saviour turns into a fine parable: “Wheresoever the carcass is, there will the eagles be gathered together,” Matt. xxiv, 28; that is, Wherever the Jews are, who have corruptly fallen from God, there will be the Romans, who bore the eagle as their standard, to execute vengeance upon them, Luke xvii, 37.
3. The swiftness of the flight of the eagle is alluded to in several passages of Scripture; as, “The Lord shall bring a nation against thee from afar, from the end of the earth, as swift as the eagle flieth,” Deut. xxviii, 49. In the affecting lamentation of David over Saul and Jonathan, their impetuous and rapid career is described in forcible terms: “They were swifter than eagles; they were stronger than lions,” 2 Sam. i, 23. Jeremiah when he beheld in vision the march of Nebuchadnezzar, cried, “Behold, he shall come up as clouds, and his chariots shall be as a whirlwind. His horses are swifter than eagles. Wo unto us, for we are spoiled,” Jer. iv, 13. To the wide-expanded wings of the eagle, and the rapidity of his flight, the same prophet beautifully alludes in a subsequent chapter, where he describes the subversion of Moab by the same ruthless conqueror: “Behold, he shall fly as an eagle, and spread his wings over Moab,” Jer. xlviii, 40. In the same manner he describes the sudden desolations of Ammon in the next chapter; but, when he turns his eye to the ruins of his own country, he exclaims, in still more energetic language, “Our persecutors are swifter than the eagles of the heavens,” Lament. iv, 19. Under the same comparison the patriarch Job describes the rapid flight of time: “My days are passed away, as the eagle that hasteth to the prey,” Job ix, 26. The surprising rapidity with which the blessings of common providence sometimes vanish from the grasp of the possessor is thus described by Solomon: “Riches certainly make themselves wings: they fly away as an eagle toward heaven,” Prov. xxiii, 5. The flight of this bird is as sublime as it is rapid and impetuous. None of the feathered race soar so high. In his daring excursions he is said to leave the clouds of heaven, and regions of thunder, and lightning, and tempest, far beneath him, and to approach the very limits of ether. There is an allusion to this lofty soaring in the prophecy of Obadiah, concerning the pride of Moab: “Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord,” Obad. 4. The prophet Jeremiah pronounces the doom of Edom in similar terms: “O thou that dwellest in the clefts of the rock, that holdest the height of the hill; though thou shouldest make thy nest high as the eagle, I will bring thee down from thence, saith the Lord,” Jer. xlix, 16. The eagle lives and retains its vigour to a great age; and, after moulting, renews its vigour so surprisingly, as to be said, hyperbolically, to become young again, Psalm ciii, 5, and Isaiah xl, 31. It is remarkable that Cyrus, compared, in Isaiah xlvi, 11, to an eagle, (so the word translated “ravenous bird” should be rendered,) had an eagle for his ensign according to Xenophon, who uses, without knowing it, the identical word of the prophet, with only a Greek termination to it: so exact is the correspondence between the prophet and the historian, the prediction and the event. Xenophon and other ancient historians inform us that the golden eagle with extended wings was the ensign of the Persian monarchs long before it was adopted by the Romans; and it is very probable that the Persians borrowed the symbol from the ancient Assyrians, in whose banners it waved, till imperial Babylon bowed her head to the yoke of Cyrus. If this conjecture be well founded, it discovers the reason why the sacred writers, in describing the victorious march of the Assyrian armies, allude so frequently to the expanded eagle. Referring to the Babylonian monarch, the prophet Hosea proclaimed in the ears of all Israel, the measure of whose iniquities was nearly full, “He shall come as an eagle against the house of the Lord,” Hosea viii, 1. Jeremiah predicted a similar calamity: “Thus saith the Lord, Behold, he shall fly as an eagle, and spread his wings over Moab,” Jer. xlviii, 40; and the same figure was employed to denote the destruction that overtook the house of Esau: “Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah,” xlix, 22. The words of these prophets received a full accomplishment in the irresistible impetuosity and complete success with which the Babylonian monarchs, and particularly Nebuchadnezzar, pursued their plans of conquest. Ezekiel denominates him, with great propriety, “a great eagle with great wings,” because he was the most powerful monarch of his time, and led into the field more numerous and better appointed armies, (which the prophet calls, by a beautiful figure, “his wings,” the wings of his army,) than perhaps the world had ever seen. The Prophet Isaiah, referring to the same monarch, predicted the subjugation of Judea in these terms: “He shall pass through Judah. He shall overflow, and go over. He shall reach even to the neck; and the stretching out of his wings” (the array of his army) “shall fill the breadth of thy land, O Immanuel,” Isaiah viii, 8. The king of Egypt is also styled by Ezekiel, “a great eagle, with great wings, and many feathers;” but he manifestly gives the preference to the king of Babylon, by adding, that he had “long wings, full of feathers, which had divers colours;” that is, greater wealth, and a more numerous army.
EAR, the organ of hearing. The Scripture uses the term figuratively. Uncircumcised ears are ears inattentive to the word of God. To signify God’s regard to the prayers of his people, the Psalmist says, “His ears are open to their cry,” Psalm xxxiv, 15. Among the Jews, the slave, who renounced the privilege of being made free from servitude in the sabbatical year, submitted to have his ear bored through with an awl; which was done in the presence of some judge, or magistrate, that it might appear a voluntary act. The ceremony took place at his master’s door, and was the mark of servitude and bondage. The Psalmist says, in the person of the Messiah, “Sacrifice and offering thou didst not desire; mine ears hast thou opened.” Heb. “Thou hast digged my ears.” This either means, Thou hast opened them, removed impediments, and made them attentive; or, thou hast pierced them, as those of such servants were pierced, who chose to remain with their masters; and therefore imports the absolute and voluntary submission of Messiah to the will of the Father. “Make the ears of this people heavy,” Isaiah vi, 10; that is, render their minds inattentive and disobedient; the prophets being said often to do that of which they were the innocent occasion.
EAR-RINGS and nose-jewels were favourite ornaments among the eastern females. Both are frequently mentioned in Scripture. Thus the Prophet Ezekiel: “And I put a jewel on thy forehead,” or, as it should have been rendered, on thy nose. This ornament was one of the presents which the servant of Abraham gave to Rebecca, in the name of his master: “I put,” said he, “the ear-ring upon her face;” more literally, I put the ring on her nose. They wore ear-rings beside; for the household of Jacob, at his request, when they were preparing to go up to Bethel, gave him all the ear-rings which were in their ears, and he hid them under the oak which was by Shechem. Sir John Chardin says, “It is the custom in almost all the east for the women to wear rings in their noses, in the left nostril, which is bored low down in the middle. These rings are of gold, and have commonly two pearls and one ruby between them, placed in the ring; I never saw a girl, or young woman in Arabia, or in all Persia, who did not wear a ring after this manner in her nostril.” Some writers contend, that by the nose-jewel, we are to understand rings, which women attached to their forehead, and let them fall down upon their nose; but Chardin, who certainly was a diligent observer of eastern customs, no where saw this frontal ring in the east, but every where the ring in the nose. His testimony is supported by Dr. Russel, who describes the women in some of the villages about Aleppo, and all the Arabs and Chinganas, (a sort of gipsies,) as wearing a large ring of silver or gold, through the external cartilage of their right nostril. It is worn, by the testimony of Egmont, in the same manner by the women of Egypt. Two words are used in the Scriptures to denote these ornamental rings, נזם and עגיל. Mr. Harmer seems to think they properly signified ear-rings; but this is a mistake; the sacred writers use them promiscuously for the rings both of the nose and of the ears. That writer, however, is probably right in supposing that nezem is the name of a much smaller ring than agil. Chardin observed two sorts of rings in the east; one so small and close to the ear, that there is no vacuity between them; the other so large, as to admit the fore finger between it and the ear; these last are adorned with a ruby and a pearl on each side, strung on the ring. Some of these ear-rings had figures upon them, and strange characters, which he believed were talismans or charms; but which were probably the names and symbols of their false gods. We know from the testimony of Pliny, that rings with the images of their gods were worn by the Romans. The Indians say, they are preservatives against enchantment; upon which Chardin hazards a very probable conjecture, that the ear-rings of Jacob’s family were perhaps of this kind, which might be the reason of his demanding them, that he might bury them under the oak before they went up to Bethel.
EARTH is used for that gross element which sustains and nourishes us by producing plants and fruits; for the continent as distinguished from the sea, “God called the dry land earth,” Gen. i, 10; for the terraqueous globe, and its contents, men, animals, plants, metals, waters, &c. “The earth is the Lord’s, and the fulness thereof”,[thereof”,] Psalm xxiv, 1; for the inhabitants of the earth, or continent, “The whole earth was of one language,” Genesis xi, 1; for Judea, or the whole empire of Chaldea and Assyria. Thus Cyrus says, Ezra i, 2, “The Lord God of heaven hath given me all the kingdoms of the earth.” The restriction of the term “earth” to Judea is more common in Scripture than is usually supposed; and this acceptation of it has great effect on several passages, in which it ought to be so understood.
Earth in a moral sense is opposed to heaven, and to what is spiritual. “He that is of the earth is earthy, and speaketh of the earth; he that cometh from above is above all,” John iii, 31. “If ye then be risen with Christ, set your affections on things above, not on things on the earth,” Col. iii, 1, 2.
EARTHQUAKE. The Scripture speaks of several earthquakes. One happened in the twenty-seventh year of Uzziah, king of Judah, in the year of the world 3221. This is mentioned in Amos i, 1, and in Zechariah xiv, 5. Josephus says that its violence divided a mountain, which lay west of Jerusalem, and drove one part of it four furlongs. A very memorable earthquake is that which happened at our Saviour’s death, Matt. xxvii, 51. Many have thought that this was perceived throughout the world. Others are of opinion that it was felt only in Judea, or even in the temple at Jerusalem. St. Cyril of Jerusalem says, that the rocks upon mount Calvary were shown in his time, which had been rent asunder by this earthquake. Maundrell and Sandys testify the same, and say that they examined the breaches in the rock, and were convinced that they were the effects of an earthquake. It must have been terrible, since the centurion and those with him were so affected by it, as to acknowledge the innocence of our Saviour, Luke xxiii, 47. Phlegon, Adrian’s freedman, relates that, together with the eclipse, which happened at noon day, in the fourth year of the two hundred and second Olympiad, or A. D. 33, a very great earthquake was also felt, principally in Bythynia. The effects of God’s power, wrath, and vengeance are compared to earthquakes, Psalm xviii, 7; xlvi, 2; cxiv, 4. An earthquake signifies also, in prophetic language, the dissolution of governments and the overthrow of states.
EAST, one of the four cardinal points of the world; namely, that particular point of the horizon in which the sun is seen to rise. The Hebrews express the east, west, north, and south by words which signify before, behind, left, and right, according to the situation of a man who has his face turned toward the east. By the east, they frequently describe, not only Arabia Deserta, and the lands of Moab and Ammon, which lay to the east of Palestine, but also Assyria, Mesopotamia, Babylonia, and Chaldea, though they are situated rather to the north than to the east of Judea. Balaam, Cyrus, and the wise men who visited Bethlehem at the time Christ was born, are said to come from the east, Num. xxiii, 7; Isaiah xlvi, 11; Matt. ii, 1.
EASTER, the day on which the Christian church commemorates our Saviour’s resurrection. Easter is a word of Saxon origin, and imports a goddess of the east. This goddess was Astarte, in honour of whom sacrifices were annually offered about the passover time of the year, the spring; and hence the Saxon name “æaster” became attached by association of ideas to the Christian festival of the resurrection.
EATING. The ancient Hebrews did not eat indifferently with all persons: they would have esteemed themselves polluted and dishonoured by eating with people of another religion, or of an odious profession. In Joseph’s day they neither ate with the Egyptians, nor the Egyptians with them, Gen. xliii, 32; nor, in our Saviour’s time, with the Samaritans, John iv, 9. The Jews were scandalized at Christ’s eating with publicans and sinners, Matt. ix, 11. As there were several sorts of meats, the use of which was prohibited, they could not conveniently eat with those who partook of them, fearing to receive pollution by touching such food, or if by accident any particles of it should fall on them. The ancient Hebrews, at their meals, had each his separate table. Joseph, entertaining his brethren in Egypt, seated them separately, each at his particular table; and he himself sat down separately from the Egyptians, who ate with him; but he sent to his brethren portions out of the provisions which were before him, Gen. xliii, 31, &c. Elkanah, Samuel’s father, who had two wives, distributed their portions to them separately, 1 Sam. i, 4, 5. In Homer, each guest has his little table apart; and the master of the feast distributes meat to each. We are assured that this is still practised in China; and that many in India never eat out of the same dish, nor on the same table, with another person, believing that they cannot do so without sin; and this, not only in their own country, but when travelling, and in foreign lands.