Elijah – Excommunication

Elijah

The prophet, a native of Tishbeh in Gilead, 1Ki 17:1. His parentage and early history are unknown. His bold faithfulness provoked the wrath of Ahab and Jezebel, especially when he threatened several years of drought and famine as a punishment for the sins of Israel, B. C. 908. By the divine direction the prophet took refuge on the bank of the brook Cherith, where he was miraculously fed by ravens. Thence he resorted to Zarephath, in Phoenicia; where one miracle provided him with sustenance and another restored to life the child of his hostess. Returning to King Ahab, he procured the great assembling at mount Carmel, where God "answered by fire," and the prophets of Baal were destroyed. Now too the long and terrible drought was broken, and a plentiful rain descended at the prophet’s prayer. Finding that not even these mighty works of God would bring the nation and its rulers to repentance, Elijah was almost in despair. He fled into the wilderness, and was brought to Horeb, the mount of God, where he was comforted by a vision of God’s power and grace. Again he is sent on a long journey to Damascus to anoint Hazael as king of Syria. Jehu also he anoints to be king of Israel, and Elisha he summons to become a prophet. Six years later he denounces Ahab and Jezebel for their crimes in the matter of Naboth; and afterwards again is seen foretelling the death of king Ahaziah, and calling fire from heaven upon two bands of guards sent to arrest him. Being now forewarned of the approach of his removal from earth, he gives his last instructions to the school of the prophets, crosses the Jordan miraculously, and is borne to heaven in a fiery chariot without tasting death, leaving his mantle and office to Elisha, 1Ki 17:1-19:21; 21:29; 2Ki 1:1-2:18.

His translation occurred about B. C. 896. Previously, it is supposed, he had written the letter which, eight years afterwards, announced to king Jehoram his approaching sickness and death, 2Ch 21:12-19.

Elijah was one of the most eminent and honored of the Hebrew prophets. He was bold, faithful, stern, self-denying, and zealous for the honor of God. His whole character and life are marked by peculiar moral grandeur. He bursts upon our view without previous notice; he disappears by a miracle. He bears the appearance of a supernatural messenger of heaven, who has but one work to do, and whose mind is engrossed in its performance. His history is one of the most extraordinary on record, and is fraught with instruction. It was a high honor granted to Moses and Elijah, that they alone should appear on the mount of Transfiguration, many centuries after they had gone into heaven-to bear witness of its existence, and commune with the Savior concerning his death, Lu 9:28-35.

John the Baptist was foretold under the name of Elias, or Elijah, from his resemblance in character and life to the ancient prophet of Israel, Mal 4:5,6; Mt 17:10-13.

Elim

A station of the Israelites, on their way to mount Sinai, Ex 15:27; 16:1; Nu 33:9, generally taken to be the present Wady Ghurundel, a broad valley running southwest of Suez. Here are fountains and a brook, many bushes and shrubs, and a few tamarisks and palms.

Elimelech

A Bethlehemite, husband of Naomi, Ru 1:2.

Eliphaz

A native of Teman, and friend of Job, Job 2:11. Compare Ge 36:10. He seems to have been older than Bildad and Zophar, and was the first address Job, Job 4:1-5:27; 15:1-35; 22:1-30.

Elisabeth

A devout woman, "of the daughters of Aaron," the wife of Zacharias, and mother of John the Baptist, Lu 1:5-25,36,39-80.

Elisha

The pupil and successor of Elijah, a prophet of Israel during the reign of Jehoram, Jehu, Jehoahaz, and Joash, B. C. 903-838. He was a native of Abel-meholah, where he was at work ploughing when Elijah called him to become a prophet, 1Ki 19:16. Some years afterwards he witnessed the miraculous ascension of Elijah, divided the Jordan with his mantle, and took his place at the head of the schools of the prophets. During his long ministry he acted an important part in the public affairs of Israel. Many miracles also were wrought at his word; some of these were, healing the waters of Jericho; supplying the widow’s cruse with oil, and the allied armies of Judah, Israel, and Edom with water; gaining a son for the woman of Shunem, and restoring him to life; healing the leprosy of Naaman; detecting and punishing Ghazi. His history is recorded in 2Ki 2:1-9:37; 13:14-21. He died lamented by king Joash and the people; and a year afterwards, a corpse deposited in the same sepulchre was at once restored to life.

Elishah

A son of Javan, Ge 10:4. "The isle of Elishah," which sent purple and scarlet stuffs to Tyre, Eze 27:7, are supposed to mean Greece and the adjacent islands.

Elisheba

The wife of Aaron, Ex 6:23. Elisabeth is the same name in Greek, Lu 1:5

Ellasar

Ge 14:1,9, perhaps the same country as Thelassar, 2Ki 19:12; Isa 37:12. The Arabic version calls it Armenia.

Elm

Ho 4:13. The original Hebrew word here, elsewhere translated oak, probably denotes the terebinth. See OAK.

Eloi

See EI.

Elul

A Hebrew month, the twelfth of the civil year, and sixth of the ecclesiastical, Ne 6:15. It included the time from the new moon of September to that of October.

Elymas

A Jewish sorcerer in the retinue of Sergius Paulus, the Roman proconsul at Paphos in Cyprus. He was sharply reproved by Paul, and struck with instant blindness for opposing the religious inquiries of the proconsul, who was abandoning idolatry and superstition, and embracing the gospel, Ac 13:6-12. His blindness was to continue "for a season," and may have led to his spiritual illumination.

Embalming

The process of embalming dead bodies among the Egyptians was as follows: The embalmers, who were looked upon as sacred officers, drew the brains through the nostrils with a hooked piece of iron, and filled the skull with astringent drugs; they drew all the entrails, except the heart and kidneys, through a hole cut in the left side, washed them in palm-wine, and replaced them, filling the cavity with astringent and preservative drugs. The body was anointed repeatedly with oil of cedar, myrrh, cinnamon, etc., about thirty days, and was then put into nitre for about forty days; by which process it was preserved from decay, retaining at the same time a lifelike appearance. When Moses says that forty days of his continuing in the salt of nitre, not including the thirty days spent in the previous ceremonies; so that, in the whole they mourned seventy days for him in Egypt, Ge 50:2,3.

The body was afterwards taken out of the salt, washed, wrapped up in long linen bandages, dipped in myrrh, and closed with gum. It was then restored to the relatives, who inclosed it in a coffin, and kept it in their houses, or deposited it in a tomb. Thus the body of Joseph was preserved, to be conveyed into the land of promise after nearly two centuries, Ge 50:26. Great numbers of mummies are still found in Egypt, in the subterraneous vaults where they were deposited two or three thousand years ago.

The common people of that country were embalmed by means of bitumen, a cheap material and easily managed. With this the corpse and its envelopes were smeared, with more or less care and diligence. Sepulchres have been opened in which thousands of bodies had been deposited in rows, one on another, without coffins, preserved in this manner.

The usual embalming of the Jews was less elaborate and effectual. It consisted mainly in wrapping the body in many folds of linen, with a profusion of aromatic spices-myrrh, aloes, etc. Thus the body of the Savior was embalmed entire by Joseph and Nicodemus, while, ignorant of this, the two Mary’s and their friends were prepared to render him a similar honor when the Jewish Sabbath was past, Joh 19:38- 40. The practice, even in this form, does not appear to have been prevalent among the Jews. See BURIAL.

Emerald

A precious stone of a fine green color, found anciently in Ethiopia, but in modern times only in South America, Ex 28:18; Eze 27:16; 28:13. Josephus, however, and the Seventy make it a gem like a burning coal-the Indian ruby.

Emerods

That is, hemorrhoids, the name of a painful disease occasioned by tumors, probably the piles, De 28:27; 1Sa 5:12.

Emim

A gigantic and warlike race, who in the time of Abraham occupied the country beyond the Jordan, afterwards possessed by the Moabites, Ge 14:5; De 2:10.

Emmanuel

A compound Hebrew word or name, signifying God with us. It is applied to the Messiah, our Savior, who, as having united the divine with the human nature, and having come to dwell with men, is God with us, Isa 7:14; 8:8; Mt 1:23.

Emmaus

The village where our Lord revealed himself to two of his disciples, on the afternoon of his resurrection-day. It lay about seven and a half miles, sixty furlongs, northwest from Jerusalem, Lu 24:13- 33. Some manuscripts, however, read one hundred and sixty furlongs, instead of sixty; and Eusebius and Jerome locate Emmaus at the ancient Nicopolis, twenty miles west-north-west of Jerusalem, where a village called Amwas still exists. Dr. Robinson inclines to this location.

En

A fountain compounded with many names of towns and places; as En- dor, En-gedi, En-eglaim, En-shemesh, that is, the fountain of Dor, etc.

Enchantments

Deceptive arts and charms practiced by designing men, and classed in the Bible with sorcery, magic, divination, witchcraft, and necromancy, or professed communication with departed spirits. All these are expressly forbidden and denounced in Scripture, Ex 22:18; Le 19:26; 20:27; De 18:10,11. The pretended power and skill of enchanters was ascribed to infernal agency, and the art was essentially hostile to true religion. Their seeming wonders were usually wrought by juggling tricks or sleight of hand, or by mysteries of science, known to but few. The magicians of Egypt are said to have done several things "with their enchantments," Ex 7:1-9:29; Ac 19:19.

Endor

A city of Manasseh, Jos 17:11, four miles south of mount Tabor, near Nain, in the way to Scythopolis, Ps 83:9,10. Here the witch lived whom Saul consulted, 1Sa 28:1-25. The pretence of this sorceress that she could call up the spirits of the dead from their repose was evidently false. She was amazed and appalled when the form of Samuel really appeared, sent by God himself to put her to shame, and bring to king Saul his last warning.

Eneglaim

Eze 47:10, a town on the Dead Sea, west of the Jordan’s mouth.

Engannim

1. A town of Judah, probably near Bethel, Jos 15:34.

2. A city of the priests, in Issachar, now Jenin, fifteen miles south of mount Tabor, Jos 19:21; 21:29.

Engedi

Fountain of the kid, 1Sa 24:1,3; called also Hazezon-Tamar, that is, the city of palm-trees, there being great numbers of palm-trees around it, Ge 14:7; 2Ch 20:1,2. It stood near the middle of the western shore of the Dead sea, twenty-five or thirty miles south- east of Jerusalem, in the edge of the loftiest part of the wilderness of Judea, a region full of rocks and caverns, 1Sa 23:29; Eze 47:10. See cut in SEA, 3. The heights of En-gedi are fifteen hundred feet above the Dead Sea. At four hundred feet from the sea a fine and copious fountain, still bearing its ancient name, flows down to the sea, watering in its course a fruitful valley and a plain half a mile square, in both of which ruins are found. The mountainside was formerly terraced, and the whole spot was on oasis of fertility, Song 1:14.

Enoch

1. A son of Cain, in honor of whom the first city named in the Bible was called Enoch, Ge 4:17.

2. "The seventh from Adam," and the father of Methuselah; eminent as a patriarch who lived near to God, through faith in a Redeemer to come, Heb 11:5,13. It was a testimony to his rare piety in an ungodly age that he was translated without seeing death, like Elijah. He had lived only three hundred and sixty years, Ge 5:18-24; Jude 1:14,15, quotes a traditionary prophecy of Enoch, showing his belief in a judgment to come. There is an apocryphal book bearing the name of Enoch, in which similar language occurs. It was probably written by some devout Christian of the first century, and is only valuable for the light it throws on the belief of the early church. It was never received as canonical.

Enon

The place where John baptized, was near Salim, on the west side of the Jordan, Joh 1:28; 3:26. It is supposed to have been eight or ten miles south of Beth-shean, and near the Jordan.

Enos

The grandson of Adam. He lived nine hundred and five years. Adam, Seth, and Enoch died before him; and Noah was contemporary with him eighty-four years, Ge 4:26; 5:6-11; Lu 3:38. In his days "began men to call upon the name of the Lord" in organized and systematic public worship; then began men to call themselves by the name of the Lord; that is, for the purpose of marking the distinction between men of God and the ungodly.

Enrogel

Fuller’s fountain, so named because here the fullers were wont to cleanse their cloths by treading them with their feet. This is believed to be the "well of Nehemiah," now called Bir Eyub, Job’s well. It is in the valley of the Kidron, just below its junction with the valley of the son of Hinnom, on the southeast corner of Jerusalem, Jos 15:7; 18:16. It is mentioned in the Bible in connection with the conspiracy of Absalom, 2Sa 17:17, and afterwards with that of Adonijah, 1Ki 1:9. This well is situated in what is now the prettiest and most fertile spot around Jerusalem. It is one hundred and twenty-five feet deep; is walled up with large squared stones, which on one side rise form an arch, and is apparently of great antiquity.

Epaphras

Supposed to have founded the church at Colosse, and denominated by Paul his "dear fellow-servant" and "a faithful minister of Jesus Christ." Col 1:7; 4:12. He was for a time an inmate of Paul’s house of imprisonment at Rome.

Epaphroditus

A member of the church at Philipi, charged with the supplies which that church contributed for the relief of Paul while imprisoned at Rome, Php 2:25; 4:18. This labor of love brought on him a serious illness at Rome, on which occasion we see how much he was esteemed and beloved both by Paul and the Philippians, Php 2:25-30. On his return he was the bearer of the epistle to them.

Epenetus

Saluted by Paul in his epistle to Rome, Ro 16:5, and called "the firstfruits of Achaia," that is, one of his first converts there. Many manuscripts and versions read Asia instead of Achaia.

Ephah

1. A measure of capacity used among the Hebrews, containing three pecks and three pints. The Ephah was a dry measure, as of barley, Ru 2:17; and meal, Nu 5:15; Judg 6:19; and was of the same capacity with the bath in liquids. See BATH, or Ephah.

2. The son of Midian, and grandson of Abraham, Ge 25:4, who settled and gave his name to a region in Arabia supposed to have been near Midian, Isa 60:6.

Epher

A son of Midian, Ge 25:4, located beyond the Jordan, 1Ki 4:10.

Ephesians, Epistle To The

This epistle was written by Paul, at Rome, probably A. D. 62. The ablest modern critics are not agreed as to the church to whom it was addressed, whether to that in Ephesus, that in Laodicea, or to both of these in connection with the other churches in that region. It does not appear, however, that any important point of doctrine or instruction depends on the decision of this question. The epistle is now addressed to and is intelligible be every one who studies it. The first part of it is a grateful discourse upon the vast scheme of divine grace, and blessings flowing from it. The latter part inculcates Christian consistency and steadfastness, and a faithful discharge of all relative duties. It is one of the richest and most valuable of the epistles, having a singular fullness of matter, depth of doctrine, sublimity of style, and warmth of emotion, which render it precious to the Christian of every land.

Ephesus

The capital of Ionia, a celebrated city of Asia Minor, situated near the mouth of the Cayster, about forty miles southeast of Smyrna. It was chiefly celebrated for the worship and temple of Diana, which last was, accounted one of the seven wonders of the world. See DIANA. Paul first visited Ephesus about A. D. 54, Ac 18:19,21. This first brief visit was followed by a longer one towards the close of the same year, and continuing through the two following years, Ac 19:10; 20:31. The church thus early established, enjoyed the laborers of Aquila and Priscilla, of Tychicus and Timothy. It was favored with one of the best of Paul’s epistles; its elders held an interview with him at Miletus, before he saw Rome, and he is supposed to have visited them after his first imprisonment. Here the apostle John is said to have spent the latter part of his life, and written his gospel and epistles; and having penned Christ’s message to them in the isle of Patmos, to have returned and died among them. Christ gives the church at Ephesus a high degree of praise, coupled with a solemn warning, Re 2:1-5, which seems not to have prevented its final extinction, though it remained in existence six hundred years. But now its candlestick is indeed removed out of its place. The site of that great and opulent city is desolate. Its harbor has become a pestilential marsh; the lovely and fertile level ground south of the Cayster now languishes under Turkish misrule; and the heights upon its border bear only shapeless ruins. The outlines of the immense theatre, Ac 19:29, yet remain in the solid rock; but no vestige of the temple of Diana can be traced.

Ephod

An ornamental part of the dress worn by the Hebrew priests. It was worn above the tunic and the robe, was without sleeves, and open below the arms on each side, consisting of two pieces, one of which covered the front of the body and the other the back, joined together on the shoulders by golden buckles set with gems, and reaching down to the middle of the thigh. A girdle was inwoven with it, by which it was fastened around the body, Ex 28:6-12. There were two kinds of ephod: one plain, of linen, for the priests, 1Sa 22:18; another embroidered, for the high priest. Young Samuel wore an ephod, though only a Levite and a child, 1Sa 2:18. David, in transferring the ark to Jerusalem, was "girt with a linen ephod," 2Sa 6:14. The Jews had a peculiar superstitious regard for this garment, and employed it in connection with idolatrous worship. Gideon’s ephod became a snare to Israel; and Micah made one, that his idol might be duly worshipped, Judg 8:27; 17:5; 18:17.

Ephphatha

Be opened, a Syro-chaldaic word, which our Savior pronounced when he cured one deaf and dumb, Mr 7:34.

Ephraim

The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20; Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim, this latter name is often used for the kingdom of Israel, Isa 11:13; Jer 31:6; 50:19.

The FOREST of Ephraim, where Absalom lost his life, was on the east side of the Jordan, near Mahanaim, 2Sa 18:6-8.

The TOWN called Ephraim, to which the Savior withdrew from his enemies, Joh 11:54, was probably the same place mentioned in 2Ch 13:19, and called Ophrah in Jos 18:23; 1Sa 13:17. See also 2Sa 13:23. It is supposed to be the present Taiyibeh, on a hill overlooking the Jordan valley, five miles northeast of Bethel.

Ephrath

Or EPHRATAH

1. The second wife of Caleb, and mother of Hur, 1Ch 2:19; supposed by some to have given her name to the city of Ephrath or Beth-lehem, 1Ch 2:50,51; 4:4. Compare Ge 35:16,19. Elimelech was an Ephrathite of Bethlehem, Ru 1:2; 4:11; so also was David, 1Sa 17:12.

2. A name of Ephraim and Ephreimites, 1Sa 1:1; 1Ki 11:26; Ps 132:6.

Ephron

A Hittite, dwelling at Hebron in the time of Abraham, Ge 23:1- 20. The charming account of his transaction with Abraham, and the frequent subsequent mention of his name, point him out as a prince in the land.

Epicureans

A celebrated sect of ancient philosophers. They were materialists, and virtually atheists-believing that the atoms of nature existed from eternity, and that from their incidental union all things are formed, both visible and invisible. They denied a divine Providence and man’s immortality, and believed there was no after-judgment, and no soul but what was material, like the body and perishable with it at death. Their rule of life was self-gratification-the pursuit of pleasure, properly regulated and governed. Vicious indulgences were condemned only inasmuch as they on the whole lessen one’s happiness. The philosopher Epicurus, their founder, was a learned and moral man, who lived in exemplary harmony with his principles, and died at Athens, B. C. 271, at the age of seventy-three. His followers, however, easily disregarded the limitations he imposed, and pursued pleasure without restraint. At Paul’s time they had become exceedingly corrupt, and of course their philosophy and their life both led them to oppose with violence his great truths concerning God, the resurrection, and the judgment ever lasting, Ac 17:16- 34.

Epistle

A letter; but the term is applied particularly to the inspired letters in the New Testament, written by the apostles on various occasions, to approve, condemn, or direct the conduct of Christian churches. The Holy Spirit has thus provided that we should have the great doctrines of the true gospel not only historically stated by the evangelists, but applied familiarly to the various emergencies of daily life. It is not to be supposed that every note or memorandum written by the hands of the apostles, or by their direction, was divinely inspired, or proper for preservation to distant ages. Compare 1Co 5:9; Col 4:16. Those only have been preserved by the overruling hand of Providence which were so inspired, and from which useful directions had been drawn, and might in after-ages be drawn, as from a perpetual directory, for faith and practice-always supposing that similar circumstances require similar directions. In reading an Epistle, we ought to consider the occasion of it, the circumstances of those to whom it was addressed, the time when written, the general scope and design of it, as well as the intention of particular arguments and passages. We ought also to observe the style and manner of the writer, his mode of expression, the peculiar effect he designed to produce on those to whom he wrote, to whose temper, manners, general principles, and actual situation, he might address his arguments, etc.

Of the books of the New Testament, twenty-one are epistles; fourteen of them by Paul, one by James, two by Peter, three by John, and one by Jude. Being placed in our canon without reference to their chronological order, they are perused under considerable disadvantages; and it would be well to read them occasionally in connection with what the history in the Acts of the Apostles relates respecting the several churches to which they are addressed. This would also give us nearly their order of time, which should also be considered, together with the situation of the writer; as it may naturally be inferred that such compositions would partake of the writer’s recent and present feelings. The epistles and James, by Peter and Jude, are very different in their style and application from those of Paul written to the Gentiles; and those of Paul written to the Gentiles; and those of Paul no doubt contain expressions and allude to facts much more familiar to their original readers than to later ages.

Erastus

A Christian friend and fellow-laborer of Paul, a Corinthian, and chamberlain-that is, steward or treasurer-of the city. He followed Paul to Ephesus, and attended Timothy in a mission to Macedonia, Ac 19:22. He was again at Corinth when Paul wrote to the Romans, Ro 16:23; and remained there when Paul went as a prisoner to Rome, 2Ti 4:20.

Erech

One of Nimrod’s cities in the plain of Shinar, Ge 10:10. A recent explorer finds its probable site in the mounds of primeval ruins now called Irka or Irak, a few miles east of the Euphrates, midway between Babylon and the junction of the Euphrates and Tigris.

Esar-Haddon

Son of Sennacherib, and his successor as king of Assyria, 2Ki 19:37; Isa 37:38; B. C. 896. It is only said of him in Scripture that he sent colonists to Samaria, Ezr 4:2. He is supposed to be the Sardanapalus of profane historians, the last king of Assyria, infamous for his luxury and effeminacy. The city being besieged and nearly taken, he collected his favorites and treasures in his palace and set it on fire, so that all perished together in the flames.

Esau

The son of Isaac, and twin brother of Jacob, Ge 25:1-34. He was the elder of the two, and was therefore legally the heir, but sold his birthright to Jacob. We have an account of his ill-advised marriages, Ge 26:34; of his loss of his father’s chief blessing, and his consequent anger against Jacob, Ge 27:1-46; of their subsequent reconciliation, Ge 32:1-33:20; and of his posterity, Ge 36:1-43. He is also called Edom; and settled in the mountains south of the Dead Sea, extending to the gulf of Akaba, where he became very powerful. This country was called from him the land of Edom, and afterwards IDUMAEA, which see.

Esdraelon, Plain Of

See JEZREEL.

Eshbaal

1Ch 8:33, the fourth son of Saul, generally called Ishbosheth. The word BAAL, the name of an idol, was not pronounced by scrupulous Jews; they substituted BOSHETH, confusion. For Meribbaal, they said Mephibosheth, etc. See ISHBOSHETH.

Eshcol

1. An Amorite prince near Hebron, who joined Abraham in Pursuing the eastern host who had ravaged Sodom and taken Lot captive, Ge 14:13-14.

2. The small and well-watered valley from which the Hebrew spies obtained the specimen of grapes, which they suspended from a staff borne by two men for safe carriage to Moses, Nu 13:22-27; 32:9; De 1:24. This valley is believed to be one which closely adjoins Hebron on the north, and still furnishes the finest grapes in the country, as well as pomegranates, figs, olives etc.

Eshtaol

A town on the western border of Judah, afterwards given to Dan, Jos 15:33; 19:41. It is named in the history of Samson, Judg 13:25; 16:31.

Eshtemoa

A city of the priests in Judah, Jos 15:50; 21:14; 1Sa 30:28; traced by Robinson in the modern village Semua, south of Hebron.

Espousals

See BETROTHING, MARRIAGE.

Esther

A Persian name given to Hadassah, a daughter of Abihail, of the tribe of Benjamin. The family had not returned to Judea after the permission given by Cyrus, and she was born probably beyond the Tigris, and nearly five hundred years before Christ. Her parents being dead, Mordecai, her father’s brother, took care of her education. After Ahasuerus had discovered Vashti, search was made throughout Persia for the most beautiful women, and Esther was one selected. She found favor in the eyes of the king, and he married her with royal magnificence, bestowing largesses and remissions of tribute on his people. She was thus in a position which enabled her to do a signal favor to her people, then very numerous in Persia. Their deliverance is still celebrated by the Jews in the yearly festival called Purim, which was instituted at that time. The husband of Esther is supposed to have been the Xerxes of secular history.

Esther, The Book Of

Has always been esteemed canonical, both by Jews and Christians, though certain additions to it, found in some versions and manuscripts, are apocryphal. Who was its writer is not certainly known. It has been ascribed to Ezra, to a high-priest name Jehoiakim, and to Mordecai. This last opinion is supported by the internal evidence; the book having been written in Persia, by an eye-witness of the scenes it describes, B. C. 509. It presents a graphic picture of the Persian court and customs, and is intensely Jewish in its spirit. The chief value of the book is to illustrate the wonder- working providence of God, his control of human passions, his righteous judgment of sinners, and his care for his covenant people- whom, even when captives in a strange land, he can exalt above all their foes.

Etam

A town in Judah near Bethlehem and Tekoa; a favorite resort of Solomon, and fortified by Rehoboam, 1Ch 4:3,32; 2Ch 11:6. Its supposed site is now occupied by a ruined village balled Urtas, a mile and a half southwest of Bethlehem, not far Solomon’s Pools. "The rock Etam" to which Samson withdrew, Judg 15:8-19, may have been in this vicinity, perhaps the Frank mountain two miles east.

Etham

A station of the Israelites soon after leaving Egypt, Ex 13:20; Nu 33:6. It lay near the head of the west gulf of the Red Sea, and the wilderness east of it was often called by the same name.

Ethan

1. One of four men renowned for wisdom, though excelled by Solomon, 1Ki 4:31; 1Ch 2:6. He appears to have been a son of Zerah or Ezra, and grandson of the patriarch Judah.

2. A Levite, son of Kishi, and one of the three masters of the temple music, 1Ch 6:44; 15:17-19. He would seem to be the same as Jeduthun, 1Ch 25:1; 2Ch 35:15.

3. A person to whom Ps 89:1-52 is inscribed.

Ethanim

Constantly flowing, a month so named before the captivity, because the autumnal rains them begin to fill the dry river channels. It was afterwards called Tishri, and answers nearly to our October. On this month Solomon’s temple was dedicated, 1Ki 8:2.

Ethiopia

One of the great kingdoms in Africa, frequently mentioned in Scripture under the name of Cush, the various significations of which in the Old Testament have been mentioned under the article CUSH, which see. Ethiopia proper lay south of Egypt, on the Nile; and was bounded north by Egypt, at the cataracts near Syene; east by the Red Sea, and perhaps a part of the Indian ocean; south by unknown regions of the interior of Africa; and west by Libya and deserts. It comprehended of course the modern countries of Nubia or Sennaar, and Abyssinia. The chief city in it was the ancient Meroe, situated on the island or tract of the same name, between the Nile and the Astaboras, now the Tacazze, not far from the modern Shendi, Isa 18:1-7; Zep 3:10.

The name of Seba was given to the northern part of Ethiopia, afterwards Meroe, but the eldest son of Cush, Ge 10:7. This country was in some parts mountainous, and in others sandy; but was to a great extent well watered and fertile. Ebony, ivory, spices, gold, and precious stones were among its articles of traffic. Its history is much involved with that of Egypt, and the two countries are often mentioned together in Bible, Isa 20:3-6; 43:3; 45:15; Eze 30:1-26; Da 11:43.

Zerah "the Ethiopian" who invaded Judah in the reign of Asa, B. C. 944, 2Ch 14:9-15, is thought by some to have been an Egyptian king of an Ethiopia on both sides of the Red Sea; that is, of the Arabian as well as African Cush. This would explain how he could obtain access to the land of Palestine without passing through Egypt. But the whole question is involved in uncertainty. The Ethiopian queen Candace, whose treasurer is mentioned in Ac 8:27, was probably queen of Meroe, where a succession of females reigned who all bore this name. As this courtier is said to have gone up to Jerusalem "to worship," he was probably a Jew by religion, if not by birth. There appear to have been many Jews in that country. The gospel gained adherents among them; and early in the forth century the entire Bible was translated into the ancient Ethiopic language, from the Greek.

Eunice

The mother of Timothy and daughter of Lois; she was a Jewess though her husband was a Greek, Ac 16:1; 2Ti 1:5. She transmitted to her son the lessons of truth she herself had received from a pious mother; and Paul, on his arrival at Lystra, found them rooted and grounded in the truth as it is in Christ.

Eunuch

In the courts of oriental monarchs, the charge of the female and interior apartments is committed to eunuchs. Hence the word came to signify merely a court officer. Such were Potiphar, Joseph’s master, Ge 39:17, and the treasurer of Queen Candace, Ac 8:27. Our Savior speaks of some who "have made themselves eunuchs for the kingdom of heaven’s sake;" that is, who have voluntarily abstained from marriage, in order more effectually to labor for the kingdom of God, Mt 19:12; and the apostle Paul commends the same abstinence in certain exceptional cases in time of persecution, 1Co 7:26,27. See GAZA.

Euodias

See SYNTYCHE.

Euphrates

A famous river of Asia, which has its source in the mountains of America, runs along the frontiers of Cappadocia, Syria, Arabia Deserta, Chaldea, and Mesopotamia, and falls into the Persian Gulf. According to the recent researches of Chesney, it receives the Tigris at a place called Shat-el-Arab. Five miles below the junction of these two mighty rivers, the Shat-el-Arab receives from the northeast the Kerkhah, which has a course of upwards of five hundred miles. Sixty-two miles below the mouth of the Kerkhah, another large river, the Kuran, comes in from the east. At present it enters the Shat-el-Arab forty miles above its mouth; but formerly it flowed channel, east of the main stream. According to that view which places the Garden of Eden near the junction of the Tigris with the Euphrates, these might be regarded as the four rivers of Paradise. We might well suppose that the Kuran, in very ancient times, as now, entered the Shat-el-Arab; and perhaps still farther from its mouth. Scripture often calls the Euphrates simply "the river," Ex 23:31; Isa 7:20; 8:7; Jer 2:18; or "the great river," and assigns it for the eastern boundary of that land which God promised to the Hebrews, De 1:7; Jos 1:4. It overflows in summer like the Nile, when the snow on the mountains of Armenia, the nearest springs of both are but a few miles apart.

The Euphrates is a river of consequence in Scripture geography, being the utmost limit, east, of the territory of the Israelites. It was indeed only occasionally that the dominion of the Hebrews extended so far; but it would appear that even Egypt, under Pharaoh Necho, made conquests to the western bank of the Euphrates. The river is about eighteen hundred miles long. Its general direction is southeast; but in a part of its course it runs westerly, and approaches the Mediterranean near Cilicia. It is accompanied in its general course by the Tigris. There are many towns on its banks, which are in general rather level than mountainous. The river does not appear to be of very great breadth, varying, however, from sixty to six hundred yards. Its current, after reaching the plains of Mesopotamia, is somewhat sluggish, and in this part of its course many canals, etc., were dug, to prevent injury and secure benefit from the yearly overflows. At Seleucia, and Hilleh the ancient Babylon, it approaches near the Tigris, and some of its waters are drawn off by canals to the latter river. Again, however, they diverge, and only unite in the same channel about one hundred and twenty miles from the Persian Gulf. It is not well adapted for navigation, yet light vessels go up about one thousand miles, and the modern steam-boat which now ascends from the ocean, meets the same kind of goat-skin floats on which produce was rafted down the river thousands of years ago.

Euroclydon

The wave-stirring easter, a tempestuous wind which came down on Paul’s ship on the south shore of Crete, and at length wrecked her upon Malta, Ac 27:1-44. The small island Clauda, south of which she passed, and the "Syrtis" on the African coast, into which the seamen feared she would be driven, Ac 27:17, lay southwest of Crete. The result shows that the general course of the wind was east- northeast. It would now be called there a Levanter.

Eutychus

A young man who was killed at Troas by falling from the window of a room in the third story, where Paul was preaching. His life was miraculously restored, Ac 20:6-12.

Evangelist

One who proclaims good news, either by preaching or writing. There were originally evangelists or preachers who, without being fixed to any church, preached wherever they were led by the Holy Spirit, like some missionaries in our own day, Eph 4:11. Such was Philip, Ac 21:8. Timothy also is exhorted to "do the work of an evangelist," because they were the writers of the four gospels, which bring to all men the glad tidings of eternal salvation.

Eve

The first mother of our race, and the cause of our fall. Her history is so closely connected with that of Adam that the remarks made in the article ADAM apply also to her. Her name Eve is from a word signifying life, Ge 3:20. She was made, we are told in Ge 2:18-22, both for man and of him; subordinate and weaker, and yet to be loved as his own body. The history of woman in all ages has been a striking fulfillment of the distinct penalties pronounced upon her, Ge 3:16.

Evening

The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6; Nu 9:3; 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.

Evil-Merodach

The son and successor of Nebuchadnezzar, king of Babylon, B. C. 561. His friendly treatment of Jehoiachin the captive king of Judah, in releasing him from prison and variously distinguishing him above other captives, is mentioned to his praise, 2Ki 25:27; Jer 52:31- 34. His reign and life were cut short by a conspiracy, headed by Neriglissar his sister’s husband, who succeeded him.

Excommunication

An ecclesiastical penalty, by which they who incur the guilt of any heinous sin, are separated from the church, and deprived of its spiritual advantages. Thus the Jews "put out of the synagogue" those they deemed unworthy Joh 9:22; 12:42; 16:2. There were two degrees of excommunication among them: one a temporary and partial exclusion form ecclesiastical privileges, and from society; the other a complete excision form the covenant people of God and their numerous privileges, and abandonment to eternal perdition. See ANATHEMA.

The right and duty of excommunication when necessary were recognized in the Christian church by Christ and his apostles, Mt 18:15-18; 1Co 5:1-13; 16:22; Ga 5:12; 1Ti 1:20; Tit 3:10. The offender, found guilty and incorrigible, was to be excluded from the Lord’s supper and cut off from the body of believers. This excision from Christian fellowship does not release one from any obligation to obey the law of God and the gospel of Christ; nor exempt him from any relative duties, as a man or a citizen. The censure of the church, on the other hand, is not to be accompanied, as among papists, with enmity, curses, and persecution. Our Savior directs that such an offender be regarded "as heathen man and a publican;" and the apostles charge the church to "withdraw from" those who trouble them, and "keep no company with them," "no, not to eat;" but this is to be understood of those offices of civility and fraternity which a man is at liberty to pay or to withhold, and not of the indispensable duties of humanity, founded on nature, the law of nations, and the spirit of Christianity, 2Th 3:6,15; 2Jo 1:10-11.