End – Engine

End

qets, 'ephec, kalah; telos, sunteleo:

The end of anything is its termination, hence, also, final object or purpose.

It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Genesis 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (Deuteronomy 11:12; Psalms 37:37,Psalms 37:38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Psalms 37:37), margin "reward" or "future posterity"; Psalms 73:17; Jeremiah 5:31); coph (from cuph "to come to an end") is several times translated "end" (2 Chronicles 20:16; Ecclesiastes 3:11; Ecclesiastes 7:2). "End" in the sense of purpose is the translation of lema`an, "to the intent" (Exodus 8:22, "to the end thou mayest know"), and of dibhrah (from dabhar, "to speak"); Ecclesiastes 7:14 "to the end that man should find nothing after him" (the Revised Version (British and American) "should not find out anything (that shall be) after him"). "Ends of the earth" is the translation of 'ephec, "extremities" (Deuteronomy 33:17; Psalms 22:27), also of kanaph, "wing" (Job 37:3; Job 38:13). Other words are netsah, "utmost" (Job 34:36), tequphah, "circuit," "revolution" (Exodus 34:22; 2 Chronicles 24:23, the Revised Version, margin "revolution"), etc. The verb occurs almost invariably in the phrase "to make an end," as the translation of kalah, "to finish," "complete" (Genesis 17:3; Deuteronomy 20:9; Jeremiah 26:8, etc.); also of nalah, "to complete" (Isaiah 33:1), and shalam, "to finish" (Isaiah 38:12,Isaiah 38:13).

In Daniel 9:24, the Iteb text has chatham, "to seal up" ("to complete or finish"), but the margin, followed by the King James Version, the Revised Version (British and American), Driver and most moderns, has hathem, "to finish," "end," "complete," a difference of one letter, but practically none in the sense, "to bring to an end"; compare "to finish the transgression," which precedes.

In the New Testament the common word for "end" is telos "an end," "completion," "termination" (Matthew 10:22; Matthew 24:6; John 13:1, the Revised Version, margin "to the uttermost"; Romans 6:21, "The end of those things is death"; Romans 6:22, "the end eternal life; Romans 10:4, Christ is the end of the law unto righteousness"; Revelation 21:6; Revelation 22:13, etc.); ekbasis, "outgoing" (Hebrews 13:7, the Revised Version (British and American) "issue"); sunteleia, "full end," is used of "the end of the world" (Matthew 13:39; Hebrews 9:26); peras, "extremity," "the ends of the world" (Romans 10:18); akros, "a point, end" (Matthew 24:31, "from one end of heaven to the other"). End as purpose is the translation of eis to, "with a view to" (Acts 7:19; Romans 1:11; Romans 4:16; 1 Thessalonians 3:13); of eis touto, "unto this" (John 18:37; Romans 14:9; 2 Corinthians 2:9); of pros to, "toward this" (Luke 18:1). "To end" (verb) is pleroo, "to fill up" (Luke 7:1; Acts 19:21); once ginomai, "to become" (John 13:2, "supper being ended," which the Revised Version (British and American) corrects, giving, "during supper").

For "end" the Revised Version (British and American) has "uttermost part" (Joshua 15:8, etc.), "latter end" (Psalms 73:17; the English Revised VersionPsalms 37:38; Proverbs 5:4); "issue" (Daniel 12:8, margin "latter end"; Hebrews 13:7); "side" (Ezekiel 41:12). Conversely, it has "end" for "uttermost part" (Joshua 15:5); for "side" (Deuteronomy 4:32); for "conclusion" (Ecclesiastes 12:13); for "an end" (Proverbs 23:18); "a reward," margin "sequel" or "future," Hebrew "latter end"; "final" (Hebrews 6:16); for "an end of" (Job 18:2), "snares for" (the American Standard Revised Version "hunt for"); for "at one end" (Jeremiah 51:31), "on every quarter"; for "until the day and night come to an end" (Job 26:10), "unto the confines of light and darkness"; for "have an end" (Luke 22:37), "hath fulfillment," margin, Greek "end"; for "to the end for" (1 Peter 1:13), "perfectly on"; "at the end of" for "in these last days" (Hebrews 1:2); "His end was nigh" for "He died" (Hebrews 11:22); "its own end," instead of "for himself" (Proverbs 16:4, margin "his own purpose"); "neither is there any end to" instead of "for thine iniquities are infinite" (Job 22:5); "to this end" for "therefore" (Mark 1:38; 1 Timothy 4:10); for "for this cause," "to this end" (John 18:37 twice), "unto this end" (1 Peter 4:6); "to this end" for "for this purpose" (Acts 26:16; 1 John 3:8); "to which end" for "wherefore" (2 Thessalonians 1:11); "to the end" is inserted in Genesis 18:19 bis, and several other passages.

For "ends of the earth" see ASTRONOMY, sec. III, 2.

W. L. Walker

End Of The World

See ESCHATOLOGY; WORLD, END OF THE.

Endamage

en-dam'-aj:

Archaic for "damage"; Ezra 4:13 the King James Version: "Thou shalt damage the revenue of the kings," the Revised Version (British and American) "It will be hurtful unto the kings" (Aramaic nezaq);

compare /APC 1Esdras 6:33.

Endeavor

en-de'-ver:

The sense of this word has suffered weakening since the time of the King James Version. Then it implied utmost exertion and success; now rather forlorn hope and possible failure. Thus the Revised Version (British and American) reads "giving diligence," "give diligence," for the King James Version "endeavoring," "endeavor," in Ephesians 4:3; 2 Peter 1:15, respectively; but "endeavored" is suffered to remain in 1 Thessalonians 2:17 (spoudazo, "hasten," "exert oneself"). Compare also Acts 16:10, the King James Version "endeavored," the Revised Version (British and American) "sought" (Greek zeteo, "seek").

Endirons

end'-i-urnz (shephattayim):

Used once (Ezekiel 40:43 the King James Version) in the margin only. In text, both the King James Version and the Revised Version (British and American), "hooks," denoting stalls or places for the fastening of victims for sacrifice, or perhaps the two hearthstones. The term is a corruption from another word similar in form and identity of usage. This word, "andiron," from Middle English, has assumed many peculiar forms, as "anderne," "aundirne," from which the form is doubtless derived, though this is not the original and has no relation to it. the American Revised Version, margin reads, "According to Vulgate (Jerome's Latin Bible, 390-405 AD.) and Syriac, ledges."

Endless

end'-les (akatalutos (Hebrews 7:16), aperantos (1 Timothy 1:4)):

This English word occurs twice in the New Testament, and is there represented by the two Greek words above noted.

(1) In Hebrews 7:16 Jesus is said to be a priest "after the power of an endless life." The word means literally, as in the Revised Version, margin, "indissoluble." It is not simply that Christ's priesthood was eternal. The priesthood was based upon His possession, by nature, of a life which in time and eternity death could not touch. This distinguished Him essentially from priests under the law.

(2) In 1 Timothy 1:4, Paul warns Timothy against giving heed in his ministry to "fables (muthoi) and endless (limitless) genealogies." The allusion seems to be to the series of emanations (aeons) in Gnostic speculation, to which no limit could be set.

Distinct from the above are the words denoting "everlasting," "eternal," which see.

James Orr

Endow; Endue

en-dou', en-du':

"Endow" meant originally "to provide with a dowry"; "indue" took the meaning "clothe"; the likeness between the literal meanings has confused the metaphorical use of the words in spite of their difference in origin. Thus we find in Genesis 30:20, the King James Version "endued me with a good dowry" the Revised Version (British and American) "endowed" (zabhadh, "bestow upon," "endow"); Exodus 22:16, the King James Version "endow her to be his wife" the Revised Version (British and American) "pay a dowry for her" mahar, "purchase" "endow"; compare Deuteronomy 22:29; 2 Chronicles 2:12,2 Chronicles 2:13, the King James Version and the Revised Version (British and American) "endued" with understanding (from yadha`, "know"); and Luke 24:49, the King James Version "endued with power," the Revised Version (British and American) "clothed" (enduo, "clothe").

F. K. Farr

Ends Of The Earth

See ASTRONOMY, sec. III, 2.

Endure

en-dur':

Used in the Bible

(1) in the sense of "continue," "last," as in Psalms 9:7, "The Lord shall endure for ever" (the American Standard Revised Version "Yahweh sitteth as king forever"); Psalms 30:5, "Weeping may endure for a night" (the Revised Version (British and American) "tarry" margin "may come in to lodge at even"); John 6:27, "the meat which endureth," the King James Version, the Revised Version (British and American) "the food which abideth";

(2) in the sense of "bear" (Hebrews 12:20): "bear up under," hardship, persecution, etc. (2 Timothy 3:11; 1 Peter 2:19); "to remain under" (Hebrews 10:32; Hebrews 12:2; James 1:12; James 5:11); "to be strong, firm" (Hebrews 11:27); "to persevere" beneath a heavy burden (Matthew 10:22).

Enemessar

en-e-mes'-ar (Enemessar, Enemessaros):

Generally allowed, since Grotius, to be a corruption, though occasionally defended as an alternative form, of Shalmaneser (Genesis 1:15, etc.) who carried Israel captive to Nineveh, as related in 2 Ki. Among the captives was Tobit, taken from Thisbe in Gilead, where the prophet Elijah was born and for a time lived. The writer of Tobit makes Sennacherib the son (1 15), as well as the successor of Enemessar, whereas, according to the Assyrian inscriptions, Sennacherib was the son of Sargon. This is only one of several serious historical difficulties in the narrative of Tobit. The corruption of the name is variously explained. Rawlinson supposes the first syllable of the word "Shal" to have been dropped, comparing the Bupalussor of Abydenus for Nabopolassar. Dr. Pinches takes Enemessar for Senemessar, the "sh" being changed to "s" and then to the smooth breathing, though the rough breathing more commonly takes the place of a dropped "s"; both scholars admit the easy transposition of the liquids "m" and "n". Shalman-asharid is the Assyrian form of Shalmaneser.

J. Hutchison

Enemy

en'-e-mi ('oyebh, tsar, tsar; echthros):

"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Numbers 10:9; Job 16:9; Psalms 27:2,Psalms 27:12, the Revised Version (British and American) "adversary," etc.); also tsarar (Esther 3:10; Psalms 8:2; Psalms 10:5 the King James Version, etc.). Other words are `ar, "one awake" (1 Samuel 28:16 the King James Version; Daniel 4:19 the King James Version); sane', perhaps, "to be sharp or bite" (Exodus 1:10; Proverbs 25:21; Proverbs 27:6); sharar, "to watch" (Psalms 5:8; Psalms 27:11), and qum, "to stand up," or "withstand" (Exodus 32:25).

In the New Testament echthros, "enemy," "opponent," is the only word translated "enemy" (Matthew 5:43,Matthew 5:14; Mark 12:36; Luke 1:71,Luke 1:74, etc.; Romans 5:10; Romans 11:28, etc.), once with anthropos ("a man"), joined to echthros (Matthew 13:28).

In the Revised Version (British and American) "adversary" is frequently substituted for "enemy" (Numbers 24:8; Deuteronomy 32:41; Psalms 6:7; Psalms 7:6; Psalms 44:10, etc.); for "O thou enemy," etc. (Psalms 9:6) we have "The enemy are come to an end"; instead of "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him" (Isaiah 59:19) we have "For he will come as a rushing stream, which the breath of Yahweh driveth" (with the text of the King James Version in margins); for "The fire of thine enemies shall devour them" (Isaiah 26:11), "Fire shall devour thine adversaries" (text of the King James Version in the margin).

The frequent reference to enemies in the Old Testament is what we should expect to see in these early times on the part of a people settling in a land that had been occupied by other tribes, worshipping other gods. The spirit of their law was that expressed by our Lord in His Sermon on the Mount, "Thou shalt love thy neighbor, and hate thine enemy." This He changed: "but I say unto you, Love your enemies." An approach toward this spirit had been made in the later prophets by their inclusion of the whole world under one God, who had a gracious purpose toward all, but the near statement of it we only find in Proverbs 25:21 (quoted by Paul, Romans 12:20). See also Exodus 23:4, and compare 2 Kings 6:22; 2 Chronicles 28:15.

W. L. Walker

Eneneus

e-ne'-ne-us, en-e-ne-us (Enenios; the King James Version Enenius, the Revised Version, margin "Enenis"):

Occurring only in Apocrypha. According to /APC 1Esdras 5:8, Eneneus was one of the 12 leaders over the returning exiles from Babylon under Zerubbabel. Ezra 2:1–70 contains the parallel list of the returning leaders but omits Eneneus, giving only 11; but Eneneus corresponds to Nahamani (Nehemiah 7:7).

Enflame

See INFLAME.

Engage

en-gaj':

From `arabh, "to pledge," Jeremiah 30:21, the King James Version "Who is this that engaged his heart?"; the Revised Version (British and American) "he that hath had boldness?"; the Revised Version, margin Hebrew "hath been surety for his heart?"

Engine

en'-jin (2 Chronicles 26:15; Ezekiel 26:9; Genesis 15:1 f).

See SIEGE.