Ematheis – Enchantment

Ematheis

e-ma-the'-is (Amathias; Emeus; Codex Vaticanus, Emaththis; Codex Alexandrinus, Ematheis; the King James Version, Amatheis):

One of the sons of Bebai ( /APC 1Esdras 9:29), called "Athlai" in Ezra 10:28.

Embalming

em-bam'-ing (chanaT, "to spice"):

Embalming. is mentioned in Scripture only in the cases of Jacob and Joseph (Genesis 50:2,Genesis 50:26). It was a distinctly Egyptian invention and method of preserving the bodies of men and animals. Examples of it reach back to over 3,000 years ago.

It prevailed to some extent among the peoples of Asia, and at a later period among the Greeks and Romans, but was in origin and use distinctly non-Israelitish.

See BURIAL.

Embrace

em-bras': The word has two distinct meanings in the Old Testament:

(1) to clasp and hold fondly in the arms, pointing to a common custom (Genesis 29:13; Genesis 33:4; Genesis 48:10; 2 Kings 4:16; Song of Songs 2:6; Song of Songs 8:3 compare Acts 20:10), and

(2) to have sexual intercourse (Proverbs 4:8; Proverbs 5:20; Ecclesiastes 3:5). It seems to have acquired this technical sense in later Jewish usage.

Embroidery

em-broid'-er-i (riqrnah; the King James Version Needlework):

Riqmah was applied to any kind of cloth which showed designs in variegated colors. The method of manufacture is unknown. The designs may have been woven into cloth or drawn in by a needle or hook (Judges 5:30; Psalms 45:14; Ezekiel 16:10,Ezekiel 16:13,Ezekiel 16:18; Ezekiel 26:16; Ezekiel 27:7,Ezekiel 27:16,Ezekiel 27:24).

Ma`aseh raqam is translated "the work of the embroiderer" in the Revised Version (British and American) instead of "needlework" (Exodus 26:36; Exodus 27:16; Exodus 28:39; Exodus 36:37; Exodus 38:18; Exodus 39:29; Judges 5:30; Psalms 45:14).

Raqam, "embroiderer," occurs in Exodus 35:35; Exodus 38:23. The fact that this word is used instead of `aragh, "weaver," would lead us to suppose that the embroiderers' work was either different from that of the weaver or that a "raqam" was especially skilled in fine weaving. Another word, choshebh, is used to describe a skillful weaver. "Cunning work" in the King James Version of Exodus 26:1,Exodus 26:31; Exodus 28:6,Exodus 28:15; Exodus 35:33,Exodus 35:15; Exodus 36:8,Exodus 36:35; Exodus 39:3,Exodus 39:1 is rendered in the American Standard Revised Version "work of the skillful workmen." The passage has been freely rendered "designers."

In the Revised Version (British and American) of Exodus 28:39 shabhats is translated "weave."

In Exodus 28:4 occurs the word tashbets, which is translated "broidered" in the King James Version and "checker work" in the Revised Version (British and American). If this kind of work is what it is supposed to be, it is more truly "needlework" than the embroidery. This work is still done in some of the Syrian cities and towns, especially in Damascus. Small caps for men to wear under their ordinary headdress and loose outer garments or dressing-gowns are the forms in which it is commonly seen. The checker-work effect is obtained by sewing in a cotton string between two pieces of cloth, so as to form designs. The patterns Usually run to straight lines such as zigzags or squares. The effect is striking, and we can well imagine would have made an impressive priest's robe, especially if costly materials were used.

See also CRAFTS.

James A. Patch

Emek-Keziz

e-mek-ke'-ziz (`emeq qetsits; the King James Version Valley of Keziz (Joshua 18:21)):

A town in Benjamin named between Beth-hoglah and Beth-arabah, and therefore to be sought in the plain, probably South of Jericho. The name has not been recovered.

Emerald

em'-er-ald.

See STONES, PRECIOUS.

Emerods

em'-er-odz `ophalim, techorim:

These words are used in the account of the plague which broke out among the Philistines while the captive Ark of the Covenant was in their land. `Ophalim literally means rounded eminences or swellings, and in the Revised Version (British and American) is translated "tumors" (1 Samuel 5:6–12). In the Hebrew text of this passage the Qere substitutes for it the word techorim, a term which occurs in the next chapter in the description of the golden models of these swellings that were made as votive offerings (1 Samuel 6:11–17). The swellings were symptoms of a plague, and the history is precisely that of the outbreak of an epidemic of bubonic plague. The older writers supposed by comparison of the account in 1Sa with Psalms 78:66 that they were hemorrhoids (or piles), and the older English term in the King James Version is a 16th-century form of that Greek word, which occurs in several medical treatises of the 16th and 17th centuries. There is, however, no evidence that this identification is correct. In the light of the modern research which has proved that the rat-flea (Pulex cheopis) is the most active agent in conveying the virus of plague to the human subject, it is worthy of note that the plague of tumors was accompanied by an invasion of mice (`akhbor) or rats. The rat is not specifically mentioned in the Bible, although it was as common in Canaan and Israelite times as it is today, a fact demonstrated by the frequency with which their bones occur in all strata of the old Palestinian cities, so it is probable that the term used was a generic one for both rodents.

The coincidence of destructive epidemics and invasions of mice is also recorded by Herodotus (ii.141), who preserves a legend that the army of Sennacherib which entered Egypt was destroyed by the agency of mice. He states that a statue of Ptah, commemorating the event, was extant in his day. The god held a mouse in his hand, and bore the inscription: "Whosoever sees me, let him reverence the gods." This may have been a reminiscence of the story in Isaiah 37:36.

For other references see PLAGUE.

Alex. Macalister

Emim

e'-mim ('emim; Ommaein, Ommein, or Ommiein):

Stated to have been the earlier inhabitants of Moab (Deuteronomy 2:10,Deuteronomy 2:11), and to have been of tall stature, and hence, "accounted Rephaim (or giants) as the Anakim" or the Zamzummim of Ammon (Deuteronomy 2:20). As the name was given to them by the Moabites, it may not have been that by which they called themselves. A tall race, known to the Israelites as REPHAIM (which see), once existed in Southern Palestine as well as on the East side of the Jordan, but its exact relationship is unknown. In the time of Abraham the Emim were living in the Moabite district of Shaveh-kiriathaim, identified with the modern Kureiyat (Genesis 14:5).

A. H. Sayce

Eminent

em'-i-nent:

In the King James Version (only in Ezekiel 16:24,Ezekiel 16:31,Ezekiel 16:39; Ezekiel 17:22) refers literally to physical elevation; the Revised Version (British and American) in the last passage renders "lofty" (Hebrew talul, "uplifted," "heaped up") and in the others "vaulted place" (Hebrew gabh, "rounded place," "mound" the English Revised Version, margin "a vaulted chamber").

Emmanuel

e-man'-n-el.

See IMMANUEL.

Emmaus

e-ma'-us, em'-a-us (Emmaous, derivation uncertain, but probably from chammath, "a hot spring"):

Josephus (BJ, IV, i, 3) says: "Now Emmaus, if it be interpreted, may be rendered `a warm bath' for therein is a spring of warm water useful for healing." Here he is referring to the hot springs near Tiberias. Possibly the same Greek name may not always have been derived from the same Hebrew, and as Cheyne suggests (2) may have come from ha-motsah (see below).

1. Emmaus of the Apocrypha:

A place where Judas Maccabeus defeated Gorgias ( /APC 1Macc 4); it was "in the plain" ( /APC 1Macc 3:40); it was subsequently fortified by Bacchides ( /APC 1Macc 9:50). It is frequently mentioned by Josephus (Ant., XIV, xi, 2; BJ, I, xi, 2; II, v, 1; xx, 4; IV, viii, 1; V, i, 6), and also in the Talmud and Midrash. It is now the modern mud-village of `Amwas, 20 miles along, and a little North of, the main road from Jerusalem to Jaffa. In the 3rd century it was called Nicopolis and was an episcopal see; in early Christian times it was famous for a spring of reputed healing qualities.

2. Emmaus of Luke:

The Emmaus of Luke 24:13, a village 60 furlongs (stadia) from Jerusalem. Early Christian tradition appears to have identified it with (1) and hence, to harmonize the distance, some manuscripts have 160 furlongs. Eusebius and Jerome place this Emmaus at `Amwas; but in the first place

(1) was a city and not a village (kome), and secondly

(2) the distance, 40 miles there and back, is an almost impossible one for the narrative.

In Crusading times this difficulty appears to have been realized, and on what grounds is not known, Kubeibeh at just over 60 stadia, Northwest of Jerusalem, was selected as the site of Emmaus. There a fine church was built which has in recent years been rebuilt and today a Franciscan hospice and school, attached to the church, and a newer German Roman Catholic hospice, combine with the considerable picturesqueness of the place itself to fortify the tradition.

A much more probable site is Quloniyeh, a village about 35 stadia from Jerusalem, on the road to Jaffa. Josephus narrates (BJ, VII, vi, 6) that Vespasian "assigned a place for 800 men only whom he had dismissed from his army which he gave them for their habitation; it is called Emmaus and is distant from Jerusalem 60 furlongs." This is almost certainly the Emmaus of Luke; it is highly probable that the name quloniyeh is derived from the fact of its being this Colonia. Close to this place is a ruin known as Bet Mizza, which is probably the Mozah (ha-motsah) of Joshua 18:26 which in the Talmud (Cukk. 45) is also described as a colonia. Today it is a "colony" of Jews who have revived and always use the old name Motsah for their settlement.

Other suggestions for this Emmaus are

(a) el Khamsa, considerably over 60 stadia Southwest of Jerusalem (Conder);

(b) Koriet el `enab, some 10 stadia farther a1ong the Jerus-Jaffa road than Kuloniyeh (LB, etc.); and

(c) `Artas, S. of Bethlehem, where remains of Roman baths have been found (Mrs. Finn). In not one of the places suggested are there any hot springs.

E. W. G. Masterman

Emmer

em'-er (Emmer):

Head of a family, some of whom had married foreign wives ( /APC 1Esdras 9:21).

Called "Immer" in Ezra 10:20.

Emmeruth

em'-er-uth (Emmerouth; the King James Version Meruth; /APC 1Esdras 5:24):

Corresponding to "Immer" in Ezra 2:37.

Emmor

em'-or:

Transliterated from the Greek Emmor, the translation of Hebrew chamor, "ass" (Acts 7:16 the King James Version; the Revised Version (British and American) "Hamor", which see).

Emperor

emp'-er-er ho sebastos; Latin augustus:

The title of the Roman emperors; (Acts 25:21,Acts 25:25).

See AUGUSTUS; CAESAR.

Empty; Emptier

emp'-ti, emp'-ti-er (kenos):

"Empty," adjective meaning void, etc., as the translation of req, riq, reqam, etc., occurs in the literal sense of "with nothing" (Genesis 31:42; Job 22:9); in 2 Samuel 1:22, it is equivalent to "in vain," "hungry" (Isaiah 29:8); in some instances the meaning is comparative only; baqaq, "to gush out," "to pour out," "to empty" is used adjectivally (Hosea 10:1, "Israel is an empty vine"; but the Revised Version (British and American) takes the Hebrew word in its original sense of "pouring out," rendering "Israel is a luxuriant vine"); tohu, "emptiness" (Job 26:7); kenos, "empty" is so translated (Mark 12:3); in Matthew 12:44, the Greek word is scholazo, "to be free," "unoccupied"; "to empty" (verb) is the translation of baqaq (Nahum 2:2), of dalal, "to become poor," etc. (Isaiah 19:6, the English Revised Version "minished," the American Standard Revised Version "diminished"). the Revised Version (British and American) has "empty" for "vain" (Ephesians 5:6), "emptied himself" for "made himself of no reputation" (Philippians 2:7), "emptied out" for "gathered" (2 Kings 22:9; 2 Chronicles 34:17, margin "poured out").

W. L. Walker

Emulation

em-u-la'-shun (zelos, parazeloo):

Occurs twice in the New Testament, once in a bad sense and once in a good sense.

(1) In Galatians 5:20 the King James Version it is the translation of zelos ("zeal," "earnestness," "enthusiasm") where it is classed among "the works of the flesh" and signifies the stirring up of jealousy or envy in others, because of what we are, or have, or profess. The Greek word is used in this sense in Acts 13:45; Romans 13:13; 1 Corinthians 3:3; James 3:14,James 3:16; 2 Corinthians 12:20; Galatians 5:20; the Revised Version (British and American) translated by "jealousy." It denotes a work of the flesh or lower nature, which Christians often fail sufficiently to guard against; it pleases "the flesh" to excite such a feeling in others.

(2) In Romans 11:14 the King James Version "emulation" is the translation of parazeloo ("to make one zealous or jealous"), and is there used in a good sense. "If by any means I may provoke to emulation (the Revised Version (British and American) jealousy) them that are my flesh" (compare Romans 10:19, quoted from Deuteronomy 32:21). It is well to "provoke to emulation" in this sense, those who are slow or indifferent, by the example of earnestness and zeal on our part. This is not to please "the flesh," but to serve "the Spirit."

W. L. Walker

En-

(`ayin (compare Arabic `Ain)):

The Hebrew word for "spring" or "fountain" (Genesis 16:7; Numbers 33:9; Nehemiah 2:14; Proverbs 8:28 (feminine plural)). It occurs in numerous compound words, as EN-GEDI, EN-HADDAH, EN-HAKKORE, EN-HAZOR, EN-RIMMON, EN-ROGEL, EN-SHEMESH (which see). In the same way the word `Ain is a very common component of Arabic names of places throughout Palestine and Syria at the present day. Places with names compounded with "En-" were almost certainly located near a spring.

See FOUNTAIN; WELL.

En-Dor

en'-dor `en dor, Joshua 17:11; `en dor, 1 Samuel 28:7; `en do'r, Psalms 83:10; Codex Alexandrinus, Nendor; Codex Vaticanus, Aeldor:

A town in the lot of Issachar assigned to Manasseh (Joshua 17:11). Here dwelt the woman who had a familiar spirit, whom Saul consulted on the night before the battle of Gilboa (1 Samuel 28:7). Here also, according to Psalms 83:10, perished fugitives of Sisera's army, after their defeat at the Kishon. The place was therefore not far from the Kishon and Tabor.

It is generally identified with the modern Endur, a small village on the northern slope of Jebel ed-Duchy, with several ancient caves. It is not far from Nain and Shunem, and looks across the valley along which the broken ranks of Sisera may have attempted to make their way eastward to the open uplands, and thence to their native North. Coming hither from Gilboa, eluding the Philistine outposts under cover of the darkness, Saul would cross the Vale of Jezreel, and pass round the eastern base of the mountain, the Philistines being on the west.

W. Ewing

En-Dor, Witch Of

wich:

In 1 Samuel 28:3–25, it is narrated how Saul, in despair of mind because Yahweh had forsaken him, on the eve of the fatal battle of Gilboa, resorted in disguise to "a woman that had a familiar spirit" ('obh: see DIVINATION; NECROMANCY), at En-dor, and besought the woman to divine for him, and bring him up from the dead whom he should name. On the woman reminding him how Saul had cut off from the land those who practiced these arts--a proof of the existence and operation of the laws against divination, witchcraft, necromancy, etc. (Leviticus 19:31; Deuteronomy 18:9–14)--the king assured her of immunity, and bade her call up Samuel. The incidents that followed have been the subject of much discussion and of varied interpretation. It seems assumed in the narrative that the woman did see an appearance, which the king, on her describing it, recognized to bethat of Samuel.

This, however, need be only the narrator's interpretation of the events. It is not to be credited that the saintly Samuel was actually summoned from his rest by the spells of a professional diviner. Some have thought that Samuel, by God's permission, did indeed appear, as much to the woman's dismay as to the king's; and urge in favor of this the woman's evident surprise and terror at his appearance (1 Samuel 28:12 ff), and the true prophecy of Saul's fate (1 Samuel 28:16–19).

It may conceivably have been so, but the more reasonable view is that the whole transaction was a piece of feigning on the part of the woman. The Septuagint uses the word eggastrimuthos ("a ventriloquist") to describe the woman and those who exercised kindred arts (1 Samuel 28:9). Though pretending ignorance (1 Samuel 28:12), the woman doubtless recognizes Saul from the first. It was she who saw Samuel, and reported his words; the king himself saw and heard nothing. It required no great skill in a practiced diviner to forecast the general issue of the battle about to take place, and the disaster that would overtake Saul and his sons; while if the forecast had proved untrue, the narrative of the witch of En-dor would never have been written. Saul, in fact, was not slain, but killed himself. The incident, therefore, may best be ranked in the same category as the feats of modern mediumship.

James Orr

En-Eglaim

en-eg'-la-im, en-eg-la'-im (`en `eghlayim, "fountain of calves"?):

In Ezekiel's vision of the waters it is one of the two points between which "fishers shall stand" (Ezekiel 47:10).

The situation must be near the entrance of the Jordan into the Dead Sea (see EN-GEDI).

Tristram (Bible Places, 93) identifies it with `Ain Hajlah (compare BETH-HOGLAH);

Robinson (BRP, II, 489), with `Ain Feshkah.

En-Gaddi

en-gad'-i (Sirach 24:14 the Revised Version (British and American), "on the sea shore").

See EN-GEDI.

En-Gannim

en-gan'-im (`en gannim, "spring of gardens"):

(1) A town in the territory of Judah, named with Zanoah and Eshtaol (Joshua 15:34). It is probably identical with the modern Umm Jina, South of Wady ec-Carar, not far from Zanoah (Zanu`a).

(2) A town in the lot of Isaachat (Joshua 19:21), assigned to the Gershonite Levites (21:29). In 1 Chronicles 6:73 it is replaced by Anem. It probably corresponds to the Ginnea of Josephus (Ant., XX, vi, 1; BJ, III, iii, 4), and may certainly be identified with the modern Jenin, a prosperous village on the southern edge of the plain of Esdraelon, with beautiful gardens, fruitful orchards and plentiful supplies of water from the local springs.

W. Ewing

En-Gedi

en'-ge-di, en-ge'-di (`en gedhi, "fountain of the kid"):

Identical with the present Ain Jidi. According to 2 Chronicles 20:2 it is the same as Hazazon-tamar, mentioned in Genesis 14:7 as occupied by the Amorites and as having been attacked by Chedorlaomer after leaving Kadesh and El Paran on his way to the Vale of Siddim. The place is situated upon the West shore of the Dead Sea about midway between the North and the South ends, and was included in the territory of Judah (Joshua 15:62). The spot is rendered attractive by the verdure clothing it by reason of immense fountains of warm water, 80 degrees F., which pour out from beneath the limestone cliffs.

In the time of Solomon (Song of Songs 1:14) palms and vines were cultivated here. Josephus also mentions its beautiful palm groves.

In the time of Eusebius it was still a place of importance, but since the Middle Ages it has been almost deserted, being occupied now only by a few Arabs. The oasis occupies a small area a few hundred feet above the Dead Sea marked by the 650 ft. sedimentary terrace heretofore described (see DEAD SEA). The limestone borders rise so abruptly to a height of 2,000 ft. immediately on the West, that the place can be approached only by a rock-cut path. Two streams, Wady Sugeir and Wady el- Areyeh, descend on either side through precipitous rocky gorges from the uninhabitable wilderness separating it from Bethlehem and Hebron. It was in the caves opening out from the sides of these gorges that David took refuge from Saul (1 Samuel 24:1). During the reign of Jehoshaphat (2 Chronicles 20:2), the children of Ammon, Moab and Mt. Seir attempted to invade Judah by way of En-gedi, but were easily defeated as they came up from the gorges to occupy the advantageous field of battle chosen by Jehoshaphat.

George Frederick Wright

En-Haddah

en-had'-a (`en chaddah, "swift fountain"):

A town in the lot of Issachar mentioned along with En-gannim (Joshua 19:21).

It is probably identical with Kefr Adan, a village some 3 miles West of Jenin.

En-Hakkore

en-hak'-o-re, en-hak-o'-re (`en ha-qore', "spring of the partridge"):

Interpreted (Judges 15:19) as meaning "the spring of him that called." So the Septuagint: pege tou epikaloumenou. The spring was in Lehi but the site is unknown.

En-Hazor

en-ha'-zor (`en chatsor; pege Asor):

A city in the territory of Naphtali mentioned along with Kedesh, Edrei and Iron (Joshua 19:37). The ancient name probably survives in that of Hazireh, on the slopes West of Kedesh. "En" however points to a fountain. and no fountain has been found here.

En-Mishpat

en-mish'-pat.

See KADESH.

En-Rimmon

en-rim'-on (`en-rimmon, "the fountain of Rimmon" (see RIMMON), or perhaps "the spring of the pomegranate"; Eromoth, Rhemmon):

A city of Judah (Joshua 15:32), "Ain and Rimmon"; ascribed to Simeon (Joshua 19:7; 1 Chronicles 4:32, "Ain, Rimmon"). In Nehemiah 11:29 mentioned as reinhabited after the Captivity. Zechariah 14:10, runs: "All the land shall be made like the Arabah, from Geba to Rimmon, south of Jerusalem." It must have been a very southerly place. In the Eusebius, Onomasticon, ("Erimmon") it is described as a "very large village 16 miles South of Eleutheropolis." Kh. Umm er Rumamin, 9 miles North of Beersheba is the usually accepted site. See PEF, 398; Sh XXIV.

E. W. G. Masterman

En-Rogel

en-ro'-gel (`en roghel; pege Rhogel; meaning uncertain, but interpreted by some to mean "the spring of the fuller"):

No argument from this meaning can be valid because

(1) it is a very doubtful rendering and

(2) "fulling" vats are common in the neighborhood of most town springs and are today plentiful at both the proposed sites. G. A. Smith thinks "spring of the current," or "stream," from Syriac rogulo, more probable.

(1) En-rogel was an important landmark on the boundary between Judah and Benjamin (Joshua 15:7; Joshua 18:16). Here David's spies, Jonathan and Ahimaaz, hid themselves (2 Samuel 17:17), and here (1 Kings 1:9) "Adonijah slew sheep and oxen and fatlings by the stone of Zoheleth, which is beside En-rogel," when he anticipated his father's death and caused himself rebelliously to be proclaimed king.

(2) The identification of this important landmark is of first-class importance in Jerusalem topography. Two sites have been proposed:

(a) The older view identifies En-rogel with the spring known variously as "the Virgin's Fount," `Ain sitti Miriam and `Ain Umm el deraj, an intermittent source of water which rises in a cave on the West side of the Kedron valley opposite Siloam (see GIHON). The arguments that this is the one Jerusalem spring and that this must have been a very important landmark are inconclusive. The strongest argument for this view is that put forward by M. Clermont-Ganneau, who found that a rough rock surface on the mountain slope opposite, an ascent to the village of Silwan, is known as es Zechweleh, a word in which there certainly appears to linger an echo of Zoheleth. The argument is, however, not as convincing as it seems. Firstly, Zoheleth was a stone; this is a natural rock scarp; such a stone might probably have been transferred from place to place. Secondly, it is quite common for a name to be transferred some miles; instances are numerous. Thirdly, the writer, after frequent inquiries of the fellahin of Silwan, is satisfied that the name is by no means confined to the rock scarp near the spring, but to the whole ridge running along from here to, or almost to, Bir Eyyub itself. The strongest argument against this identification is, however, that there are so much stronger reasons for identifying the "Virgin's Fount" with Gihon (see GIHON), and that the two springs En-rogel and Gihon cannot be at one site, as is clear from the narrative in 1 Kings 1:1–53.

(b) The view which places En-rogel at Bir Eyyub in every way harmonizes with the Bible data. It has been objected that the latter is not a spring but a well. It is today a well, 125 ft. deep, but one with an inexhaustible supply--there must be a true spring at the bottom. Probably one reason it only overflows today after periods of heavy rain is that such enormous quantities of debris have now covered the original valley bed that the water cannot rise to the surface; much of it flows away down the valley deep under the present surface. The water is brackish and is impregnated with sewage, which is not extraordinary when we remember that a large part of the rock strata from which the water comes is overlaid by land constantly irrigated with the city's sewage.

Although the well may itself be of considerable antiquity, there is no need to insist that this is the exact position of the original spring En-rogel. The source may in olden times have arisen at some spot in the valley bottom which is now deeply buried under the rubbish, perhaps under the southernmost of the irrigated gardens of the fellahin of Silwan. The neighborhood, at the junction of two deep valleys--not to count the small el wad, the ancient Tyropceon--is a natural place for a spring. There would appear to have been considerable disturbance here. An enormous amount of debris from various destructions of the city has collected here, but, besides this, Josephus records a tradition which appears to belong to this neighborhood. He says (Ant., IX, x, 4) that an earthquake took place once at Eroge--which appears to be En-rogel--when "half of the mountain broke off from the remainder on the West, and rolling 4 furlongs, came to stand on the eastern mountain till the roads, as well as the .king's gardens, were blocked." It is sufficient that En-rogel is to be located either at Bir Eyyub or in its immediate neighborhood; for practical purposes the former will do. En-rogel was an important point on the boundary line between Judah and Benjamin. The line passed down the lower end of the Kidron valley, past En- rogel (Bir Eyyub) and then up the Valley of Hinnom (Wady er Rababi)--a boundary well adapted to the natural conditions.

With regard to David's spies (2 Samuel 17:17), whereas the Virgin's Fount--the great source of the city's water supply (see GIHON)--just below the city walls (see ZION) was an impossible place of hiding, this lower source, out of sight of almost the whole city and removed a considerable distance from its nearest point, was at least a possible place. Further, the facts that it was off the main road, that it afforded a supply of one of the main necessities of life--water--and that there were, as there are today, many natural caves in the neighborhood, greatly added to its suitability.

Here too was a most appropriate place for Adonijah's plot (1 Kings 1:9). He and his confederates dared not go to Gihon, the original sacred spring, but had to content themselves with a spot more secluded, though doubtless still sacred. It is recorded (1 Kings 1:40,1 Kings 1:41) that the adherents of Solomon saluted him at Gihon (the Virgin's Fount) and the people "rejoiced with great joy, so that the earth rent with the sound of them. And Adonijah and all the guests that were with him (at En-rogel) heard it as they had made an end of eating." The relative positions of these two springs allow of a vivid reconstruction of the narrative as do no other proposed identifications. The two spots are out of sight the one of the other, but not so far that the shout of a multitude at the one could not be carried to the other.

E. W. G. Masterman

En-Shemesh

en-she'-mesh (`en shemesh, "spring of the sun"):

An important landmark on the boundary line between Judah and Benjamin (Joshua 15:7; Joshua 18:17).

The little spring `Ain el chand, East of Bethany, the last spring on the road descending to Jericho, seems to suit the conditions. `Ain el chaud is usually called the "Apostles' Fountain" by Christians, on account of a tradition dating from the 15th century that the apostles drank there.

En-Tappuah

en-tap'-u-a, en-ta-pu'-a (`en tappuach; pege Thaphthoth, "apple spring"):

Probably in the land of Tappuah which belonged to Manasseh, although Tappuah, on the border of Manasseh, belonged to Ephraim (Joshua 17:7 f). It lay on the border of Ephraim which ran southward East of Shechem, and is probably to be identified with the spring at Yasuf, about 3 miles North of Lebonah.

Enable

en-a'-b'-l:

Only in 1 Timothy 1:12 (the King James Version and the Revised Version (British and American)) in the sense of "strengthen" (Greek endunamoo, "endue with strength").

Enaim

e-na'-im (`enayim, "place of a fountain"; Ainan; Genesis 38:14 (the King James Version "in an open place"; Genesis 38:21 the King James Version "openly")):

A place which lay between Adullam and Timnath; probably the same as Enam (Joshua 15:34). Also mentioned in close connection with Adullam. It was in the Shephelah of Judah. The Talmud (Pesik. Rab. 23) mentions a Kephar Enaim. Conder proposes Khurbet Wady `Alin, which is an ancient site, evidently of great strength and importance, lying between Kh. `Ain Shems and the village of Deir Aban. The ruins crown a lofty and almost isolated hill; the greatest objection to the identification is that there is no fountain at all in the immediate neighborhood. There may have been one in earlier times. See PEF, III, 128.

E. W. G. Masterman

Enam

e'-nam.

See preceding article.

Enan

e'-nan (`enan, "having fountains," or "eyes," i.e. "keen-eyed"; in Septuagint Ainan):

The father of Ahira, and prince of Naphtali at the first census of Israel (Numbers 1:15; Numbers 2:29; Numbers 7:78,Numbers 7:83; Numbers 10:27).

Enasibus

e-nas'-i-bus (Enasibos, /APC 1Esdras 9:34):

Corresponding to "Eliashib" in Ezra 10:36.

Encampment

en-kamp'-ment.

See WAR.

Encampment By The Red Sea

According to the version of the wanderings of Israel given in Numbers 33:1–56, they "encamped by the Red Sea" (Numbers 33:10) after leaving Elim and before entering the Wilderness of Sin.

See WANDERINGS OF ISRAEL.

Enchantment

en-chant'-ment:

The occult arts, either supposedly or pretentiously supernatural, were common to all oriental races. They included enchantment, sorcery, witchcraft, sooth-saying, augury, necromancy, divination in numberless forms, and all kinds of magic article Nine varieties are mentioned in one single passage in the Pentateuch (Deuteronomy 18:10,Deuteronomy 18:11); other varieties in many passages both in the Old Testament and New Testament, eg. Leviticus 19:26,Leviticus 19:31; Isaiah 2:6; Isaiah 57:3; Jeremiah 27:9; Micah 5:12; Acts 8:9,Acts 8:11; Acts 13:6,Acts 13:8; Galatians 5:20; Revelation 9:21.

The extent of the magic arts (forbidden under Judaism and Christianity) may incidentally be seen from the fact that the Scriptures alone refer to their being practiced in Chaldea (Daniel 5:11), Babylon (Ezekiel 21:21), Assyria (2 Kings 17:17), Egypt (Exodus 7:11), Canaan (Leviticus 18:3,Leviticus 18:11; Leviticus 19:26,Leviticus 19:31), Asia (Ephesus, Acts 19:13,Acts 19:19), Greece (Acts 16:16), Arabia also, as "customs from the East," etc. (Isaiah 2:6) indicates. These secret arts were prohibited by the laws of Moses (Deuteronomy 18:9–12), inasmuch as they constituted a peculiar temptation to Israel to apostatize. They were a constant incentive to idolatry, clouded the mind with superstition, tended and were closely allied to imposture (Matthew 24:24). The term "enchantment" is found only in the Old Testament and its Hebrew originals indicate its varieties.

(1) laTim, and lehaTim "to wrap up," "muffie," "cover," hence, "clandestine," "secret." It was this hidden element that enabled the magicians of Egypt to impose on the credulity of Pharaoh in imitating or reproducing the miracles of Moses and Aaron; "They .... did in like manner with their enchantments" (Exodus 7:11,Exodus 7:22). Their inability to perform a genuine miracle is shown by Exodus 8:18.

(2) nachash, "to hiss," "whisper" referring to the mutterings of sorcerers in their incantations. Used as a derivative noun this Hebrew word means "a serpent." This involves the idea of cunning and subtlety. Although employed in the wider sense of augury or prognostication, its fundamental meaning is divination by serpents. This was the form of enchantment sought by Balaam (Numbers 24:1). Its impotence against the people of God is shown by Numbers 23:23 m. Shalmaneser forced this forbidden art upon the Israelites whom he carried captive to Assyria (2 Kings 17:17). It was also one of the heathen practices introduced during the apostasy under Ahab, against which Elijah protested (compare 1 Kings 21:20).

(3) lachash, "to whisper," "mutter," an onomatopoetic word, like the above, in imitation of the hiss of serpents. It is used of the offensive practice of serpent charming referred to in Ecclesiastes 10:11, and as Delitzsch says, in the place cited., "signifies the whispering of formulas of charming." See also Isaiah 3:3, "skilful enchanter"; Jeremiah 8:17, "serpents, cockatrices (the Revised Version (British and American) "adders") .... which will not be charmed"; Psalms 58:4,Psalms 58:5, "the voice of charmers (the Revised Version, margin "enchanters"), charming never so wisely." Ophiomancy, the art of charming serpents, is still practiced in the East.

(4) chebher, "spell," from chabhar, "to bind," hence, "to bind with spells," "fascinate," "charm," descriptive of a species of magic practiced by binding knots. That this method of imposture, eg. the use of the magic knot for exorcism and other purposes, was common, is indicated by the monuments of the East. The moral mischief and uselessness of this and other forms of enchantment are clearly shown in Isaiah 47:9,Isaiah 47:12. This word is also used of the charming of serpents (Deuteronomy 18:11; Psalms 58:5).

(5) `anan, "to cover," "to cloud," hence, "to use covert arts." This form of divination was especially associated with idolatry (so Gesenius, Hebrew Lexicon). Delitzsch, however, in a note on this word (Isaiah 2:6), doubts the meaning "conceal" and thinks that it signifies rather "to gather auguries from the clouds." He translates it "cloud-interpretive" (Micah 5:12). This view is not generally supported. Rendered "enchanters" (Jeremiah 27:9, the Revised Version (British and American) "soothsayers"; so also in Isaiah 2:6). Often translated in the Revised Version (British and American) "practice augury," as in Leviticus 19:26; Deuteronomy 18:10,Deuteronomy 18:14; 2 Kings 21:6; 2 Chronicles 33:6; a form of magical art corresponding in many respects to that of the Greek mantis, who uttered oracles in a state of divine frenzy. Septuagint kledonizomai, i.e. augury through the reading or acceptance of a sign or omen. A kindred form of enchantment is mentioned in the New Testament (2 Timothy 3:13; Greek goetes, "enchanters," "jugglers," the original indicating that the incantations were uttered in a kind of howl; rendered "seducers" the King James Version, "impostors" the Revised Version (British and American); compare Revelation 19:20). The New Testament records the names of several magicians who belonged to this class of conscious impostors: Simon Magus (Acts 8:9); Bar-Jesus and Elymas (Acts 13:6,Acts 13:8); the slave girl with the spirit of Python ("divination," Acts 16:16); "vagabond (the Revised Version (British and American) "strolling") Jews, exorcists" (Acts 19:13; compare Luke 11:19); also the magicians of Moses' day, named Jannes and Jambres (2 Timothy 3:8).

All these forms of enchantment claimed access through supernatural insight or aid, to the will of the gods and the secrets of the spirit world. In turning away faith and expectation from the living God, they struck a deadly blow at the heart of true religion. From the enchanters of the ancient Orient to the medicine-men of today, all exponents of the "black art" exercise a cruel tyranny over the benighted people, and multitudes of innocent victims perish in body and soul under their subtle impostures. In no respect is the exalted nature of the Hebrew and Christian faiths more clearly seen than in their power to emancipate the human mind and spirit from the mental and moral darkness, the superstition and fear, and the darkening effect of these occult and deadly articles.

For more detailed study see DIVINATION; ASTROLOGY.

Dwight M. Pratt