Elijah – Ephron, Mount

Elijah

(my God is Jehovah) has been well entitled "the grandest and the most romantic character that Israel ever produced." "Elijah the Tishbite,... of the inhabitants of Gilead" is literally all that is given us to know of his parentage and locality. Of his appearance as he "stood before" Ahab (B.C. 910) with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly. (1 Kings 18:46) But in addition to this he occasionally wore the "mantle" or cape of sheepskin which has supplied us with one of our most familiar figures of speech. His introduction, in what we may call the first act of his life, is the most startling description. He suddenly appears before Ahab, prophesies a three-years drought in Israel, and proclaims the vengeance of Jehovah for the apostasy of the king. Obliged to flee from the vengeance of king, or more probably of the queen (comp. (1 Kings 19:2) he was directed to the brook Cherith. There in the hollow of the torrent bed he remained, supported in the miraculous manner with which we are all familiar, till the failing of the brook obliged him to forsake it. His next refuge was at Zarephath. Here in the house of the widow woman Elijah performed the miracles of prolonging the oil and the meal, and restored the son of the widow to life after his apparent death. 1Kin 17. In this or some other retreat an interval of more than two years must have elapsed. The drought continued, and at last the full horrors of famine, caused by the failure of the crops, descended on Samaria. Again Elijah suddenly appears before Ahab. There are few more sublime stories in history than the account of the succeeding events --with the servant of Jehovah and his single attendant on the one hand, and the 850 prophets of Baal on the other; the altars, the descending fire of Jehovah consuming both sacrifice and altar; the rising storm, and the ride across the plain to Jezreel. 1Kin 18. Jezebel vows vengeance, and again Elijah takes refuge in flight into the wilderness, where he is again miraculously fed, and goes forward, in the strength of that food, a journey of forty days to the mount of God, even to Horeb, where he takes refuge in a cave, and witnesses a remarkable vision of Jehovah. (1 Kings 19:9-18) He receives the divine communication, and sets forth in search of Elisha, whom he finds ploughing in the field, and anoints him prophet in his place. ch. 19. For a time little is heard of Elijah, and Ahab and Jezebel probably believed they had seen the last of him. But after the murder of Naboth, Elijah, who had received an intimation from Jehovah of what was taking place, again suddenly appears before the king, and then follow Elijah’s fearful denunciation of Ahab and Jezebel, which may possibly be recovered by putting together the words recalled by Jehu, (2 Kings 9:26,36,37) and those given in (1 Kings 21:19-25) A space of three or four years now elapses (comp. (1 Kings 22:1,51; 2 Kings 1:17) before we again catch a glimpse of Elijah. Ahaziah is on his death-bed, (1 Kings 22:51; 2 Kings 1:1,2) and sends to an oracle or shrine of Baal to ascertain the issue of his illness; but Elijah suddenly appears on the path of the messengers, without preface or inquiry utters his message of death, and as rapidly disappears. The wrathful king sends two bands of soldiers to seize Elijah, and they are consumed with fire; but finally the prophet goes down and delivers to Ahaziah’s face the message of death. No long after Elijah sent a message to Jehoram denouncing his evil doings, and predicting his death. (2 Chronicles 21:12-15) It was at Gilgal --probably on the western edge of the hills of Ephraim-- that the prophet received the divine intimation that his departure was at hand. He was at the time with Elisha, who seems now to have become his constant companion, and who would not consent to leave him. "And it came to pass as they still went on and talked, that, behold, a chariot of fire and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven." (B.C. 896.) Fifty men of the sons of the prophets ascended the abrupt heights behind the town, and witnessed the scene. How deep was the impression which he made on the mind of the nation may be judged of from the fixed belief which many centuries after prevailed that Elijah would again appear for the relief and restoration of his country, as Malachi prophesied. (Malachi 4:5) He spoke, but left no written words, save the letter to Jehoram king of Judah. (2 Chronicles 21:12-15)

Elika

(rejected of God), a Harodite, one of David’s guard. (2 Samuel 23:25)

Elim

(strong trees), (Exodus 15:27; Numbers 33:9) the second station where the Israelites encamped after crossing the Red Sea. It is distinguished as having had "twelve wells (rather ’fountains’) of waster, and three-score and ten palm trees." It is generally identified by the best authorities with Wady Garundel , about halfway down the shore of the Gulf of Suez. A few palm trees still remain, and the water is excellent.

Elimelech

(my God is king), a man of the tribe of Judah and of the family of the Hezronites, who dwelt in Bethlehem-Ephratah in the days of the Judges. (B.C. 1312.) In consequence of a great death in the land he went with his wife, Naomi, and his two sons, Mahlon and Chilion, to dwell in Moab, where he and his sons died without posterity. (Ruth 1:2,3) etc.

Elioenai

(my eyes are toward the Lord).

1. Elsest son of Neariah, the son of Shemaiah. (1 Chronicles 3:23,24)

2. Head of a family of the Simeonites. (1 Chronicles 4:36) (B.C. after 1451.)

3. Head of one of the families of the sons of Becher, the son of Benjamin. (1 Chronicles 7:8)

4. A Korhite Levite, and one of the doorkeepers of the "house of Jehovah." (1 Chronicles 26:3)

5. A priest in the days of Ezra, one of those who had married foreign wives. (Ezra 10:22) (B.C. 446.) Possibly the same as

6. An Israelite of the sons of Zattu, who had also married a foreign wife. (Ezra 10:27) (B.C. 458.)

Eliphal

(whom God judges), son of Ur, one of David’s guard. (1 Chronicles 11:35) [ELIPHELET, 3]

Eliphalet

(the god of deliverance), the last of the thirteen sons born to David after his establishment in Jerusalem. (2 Samuel 5:16; 1 Chronicles 14:7) [ELIPHELET, 2]

Eliphaz

(God is his strength).

1. The son of Esau and Adah, and the father of Teman. (Genesis 36:4; 1 Chronicles 1:35,36)

2. The chief of the "three friends" of Job. He is called "the Temanite;" hence it is naturally inferred that he was a descendant of Teman. On him falls the main burden of the argument, that God’s retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. Job 4,5,15,22. The great truth brought out by him is the unapproachable majesty and purity of God. (Job 4:12-21; 15:12-16) [JOB, JOB, BOOK OF]

Elipheleh

(whom God makes distinguished), a Merarite Levite, one of the gate-keepers appointed by David to play on the harp "on the Sheminith" on the occasion of bringing up the ark to the city of David. (1 Chronicles 15:18,21)

Eliphelet

(the God of deliverance).

1. The name of a son of David, one of the children born to him after his establishment in Jerusalem. (1 Chronicles 3:6) (B.C. after 1044.)

2. Another son of David, belonging also to the Jerusalem family, and apparently the last of his sons. (1 Chronicles 3:8)

3. One of the thirty warriors of David’s guard. (2 Samuel 23:34)

4. Son of Eshek, a descendant of King Saul through Jonathan. (1 Chronicles 8:39) (B.C. before 536.)

5. One of the leaders of the Bene-Adonikam who returned from Babylon with Ezra. (Ezra 8:13) (B.C. 459.)

6. A man of the Bene-Hushum in the time of Ezra who had married a foreign wife. (Ezra 10:33) (B.C. 458).

Elisabeth

(the oath of God), the wife of Zacharias and mother of John the Baptist. She was herself of the priestly family, and a relation, (Luke 1:36) of the mother of our Lord.

Eliseus

the Greek form of the name Elisha.

Elisha

(God his salvation), son of Shaphat of Abel-meholah; the attendant and disciple of Elijan, and subsequently his successor as prophet of the kingdom of Israel. The earliest mention of his name is in the command to Elijah in the cave at Horeb. (1 Kings 19:16,17) (B.C. about 900.) Elijah sets forth to obey the command, and comes upon his successor engaged in ploughing. He crosses to him and throws over his shoulders the rough mantle --a token at once of investiture with the prophet’s office and of adoption as a son. Elisha delayed merely to give the farewell kiss to his father and mother and preside at a parting feast with his people, and then followed the great prophet on his northward road. We hear nothing more of Elisha for eight years, until the translation of his master, when he reappears, to become the most prominent figure in the history of his country during the rest of his long life. In almost every respect Elisha presents the most complete contrast to Elijah. Elijah was a true Bedouin child of the desert. If he enters a city it is only to deliver his message of fire and be gone. Elisha, on the other hand, is a civilized man, an inhabitant of cities. His dress was the ordinary garment of an Israelite, the beged , probably similar in form to the long abbeyeh of the modern Syrians. (2 Kings 2:12) His hair was worn trimmed behind, in contrast to the disordered locks of Elijah, and he used a walking-staff, (2 Kings 4:29) of the kind ordinarily carried by grave or aged citizens. (Zechariah 8:4) After the departure of his master, Elisha returned to dwell at Jericho, (2 Kings 2:18) where he miraculously purified the springs. We next meet with Elisha at Bethel, in the heart of the country, on his way from Jericho to Mount Carmel. (2 Kings 2:23) The mocking children, Elisha’s curse and the catastrophe which followed are familiar to all. Later he extricates Jehoram king of Israel, and the kings of Judah and Edom, from their difficulty in the campaign against Moab arising from want of water. (2 Kings 3:4-27) Then he multiplies the widow’s oil. (2 Kings 4:5) The next occurrence is at Shunem, where he is hospitably entertained by a woman of substance, whose son dies, and is brought to life again by Elisha. (2 Kings 4:8-37) Then at Gilgal he purifies the deadly pottage, (2 Kings 4:38-41) and multiplies the loaves. (2 Kings 4:42-44) The simple records of these domestic incidents amongst the sons of the prophets are now interrupted by an occurrence of a more important character. (2 Kings 5:1-27) The chief captain of the army of Syria, Naaman, is attacked with leprosy, and is sent by an Israelite maid to the prophet Elisha, who directs him to dip seven times in the Jordan, which he does and is healed, (2 Kings 5:1-14) while Naaman’s servant, Gehazi, he strikes with leprosy for his unfaithfulness. ch. (2 Kings 5:20-27) Again the scene changes. It is probably at Jericho that Elisha causes the iron axe to swim. (2 Kings 6:1-7) A band of Syrian marauders are sent to seize him, but are struck blind, and he misleads them to Samaria, where they find themselves int he presence of the Israelite king and his troops. (2 Kings 6:8-23) During the famine in Samaria, (2 Kings 6:24-33) he prophesied incredible plenty, ch. (2 Kings 7:1-2) which was soon fulfilled. ch. (2 Kings 7:3-20) We next find the prophet at Damascus. Benhadad the king is sick, and sends to Elisha by Hazael to know the result. Elisha prophesies the king’s death, and announces to Hazael that he is to succeed to the throne. (2 Kings 8:7,15) Finally this prophet of God, after having filled the position for sixty years, is found on his death-bed in his own house. (2 Kings 13:14-19) The power of the prophet, however, does not terminate with his death. Even in the tomb he restores the dead to life. ch. (2 Kings 13:21)

Elishah

(God is salvation), the eldest son of Javan. (Genesis 10:4) The residence of his descendants is described in (Ezekiel 27:7) as the isles of Elishah, whence the Phoenicians obtained their purple and blue dyes. Some connect the race of Elishah with the AEolians, others with Elishah, and in a more extended sense Peloponnesus, or even Hellas.

Elishama

(whom God hears).

1. The "prince" or "captain" of the tribe of Ephraim in the wilderness of Sinai. (Numbers 1:10; 2:18; 7:48; 10:22) (B.C. 1491.) From (1 Chronicles 7:26) we find that he was grandfather to the great Joshua.

2. A son of King David. (1 Samuel 5:16; 1 Chronicles 3:8; 14:7)

3. Another son of David, (1 Chronicles 3:6) who in the other lists is called ELISHUA. (B.C. after 1044.)

4. A descendant of Judah. (1 Chronicles 2:41)

5. The father of Nethaniah and grandfather of Ishmael. (2 Kings 25:25; Jeremiah 41:1)

6. Scribe of King Jehoiakim. (Jeremiah 36:12,20,21) (B.C. 605.)

7. A priest in the time of Jehoshaphat. (2 Chronicles 17:8) (B.C. 912).

Elishaphat

(whom God judges), son of Zichri; one of the captains of hundreds in the time of Jehoiada. (2 Chronicles 23:1) (B.C. 877.)

Elisheba

(God is her oath), the wife of Aaron. (Exodus 6:23) She was the daughter of Amminadab, and sister of Nahshon the captain of the host of Judah. (Numbers 2:3) (B.C. 1491.)

Elishua

(God is my salvation), one of David’s sons, born after his settlement in Jerusalem. (2 Samuel 5:15; 1 Chronicles 14:5) (B.C. 1044.)

Eliud

(God his praise), son of Achim in the genealogy of Christ. (Matthew 1:15)

Elizaphan

(whom God protects).

1. A Levite, son of Uzziel, chief of the house of the Kohathites at the time of the census in the wilderness of Sinai. (Numbers 3:30) (B.C. 1491.)

2. Prince of the tribe of Zebulun. (Numbers 34:25)

Elizur

prince of the tribe and over the host of Reuben. (Numbers 1:5; 2:10; 7:30,35; 10:18)

Elkanah, Or Elkonah

(God-provided).

1. Son, or rather grandson, see (1 Chronicles 6:22,23) (1Chr 6:7,8) of Korah, according to (Exodus 6:24)

2. A descendant of the above in the line of Ahimoth, otherwise Mahath, (1Chr 6;26,35; Hebr 11:20

3. Another Kohathite Levite, father of Samuel the illustrious judge and prophet. (1 Chronicles 6:27,34) (B.C. about 1190.) All that is known of him is contained in the above notices and in (1 Samuel 1:1,4,8,19,21,23) and 1Sam 2:11,20

4. A Levite. (1 Chronicles 9:16)

5. A Korhite who joined David while he was at Ziklag. (1 Chronicles 12:6) (B.C. 1054.)

6. An officer in the household of Ahaz king of Judah, who was slain by Zichri the Ephraimite when Pekah invaded Judah. (2 Chronicles 28:7) (B.C. 739.)

Elkosh

(God my bow), the birthplace of the prophet Nahum, hence called "the Elkoshite." (Nahum 1:1) This place is located at the modern Alkush , a village on the east bank of the Tigris, about two miles north of Mosul. Some think a small village in Galilee is intended.

Ellasar

(oak), the city of Arioch, (Genesis 14:1) seems to be the Hebrew representative of the old Chaldean town called in the native dialect Larsa or Larancha . Larsa was a town of lower Babylonia or Chaldea, situated nearly halfway between Ur (Mugheir) and Erech (Warka), on the left bank of the Euphrates. It is now Senkereh.

Elm

(Hosea 4:13) [See OAK]

Elmadam

In the Revised Version, (Luke 3:28) Same as ELMODAM.

Elmodam

(measure), son of Er, in the genealogy of Joseph. (Luke 3:28)

Elnaam

(God his delight), the father of Jeribai and Joshaviah, two of David’s guard, according to (1 Chronicles 11:46)

Elnathan, Or Elnathan

(God hath given).

1. The maternal grandfather of Jehoiachin, (2 Kings 24:8) the same with Elnathan the son of Achbor. (Jeremiah 26:22; 36:12,25)

2. The name of three persons, apparently Levites, in the time of Ezra. (Ezra 8:16)

Elon

(an oak).

1. A Hittite, whose daughter was one of Esau’s wives. (Genesis 26:34; 36:2) (B.C. 1797.)

2. The second of the three sons attributed to Zebulun, (Genesis 46:14; Numbers 26:26) and the founder of the family of the Elonites. (B.C. 1695.)

3. Elon the Zebulonite, who judged Israel for ten years, and was buried in Aijalon in Zebulun. (Judges 12:11,12) (B.C. 1174-1164).

4. On of the towns in the border of the tribe of Dan. (Joshua 19:43)

Elonbethhanan

(oak of the house of grace) is named with two Danite towns as forming one of Solomon’s commissariat districts. (1 Kings 4:9)

Elonites, The

(Numbers 26:26) [ELON, 2]

Eloth

(1 Kings 9:26) [ELATH, ELOTH]

Elpaal

(God his wages), a Benjamite, son of Hushim and brother of Abitub. (1 Chronicles 8:11) He was the founder of numerous family.

Elpalet

(God his deliverance), one of David’s sons born in Jerusalem. (1 Chronicles 14:5)

Elparan

(God his deliverance), literally "the terebinth of Paran." (Genesis 14:6) [PARAN, ELPARAN]

Eltekeh

(God its fear), one of the cities in the border of Dan, (Joshua 19:44) which with its suburbs was allotted to the Kohathite Levites. (Joshua 21:23)

Elteknon

(God its foundation), one of the towns of the tribe of Judah in the mountains. (Joshua 15:59) It has not yet been identified.

Eltolad

(God’s kindred), one of the cities in the south of Judah, (Joshua 15:30) allotted to Simeon, (Joshua 19:4) and in possession of that tribe until the time of David. (1 Chronicles 4:29)

Elul

(vine; gleaning). (Nehemiah 6:15) 1Macc 14:27. [MONTH]

Eluzai

(God is my praise), one of the warriors of Benjamin who joined David at Ziklag. (1 Chronicles 12:5) (B.C. 1054.)

Elymas

(a wise man), the Arabic name of the Jewish magus or sorcerer Bar-jesus. (Acts 13:6) ff. (A.D. 44.)

Elzabad

(whom God hath given).

1. One of the Gadite heroes who came across the Jordan to David. (1 Chronicles 12:12)

2. A Korhite Levite. (1 Chronicles 26:7)

Elzaphan

(whom God protects), second son of Uzziel, who was the son of Kohath son of Levi. (Exodus 6:22)

Embalming

the process by which dead bodies are preserved from putrefaction and decay. It was most general among the Egyptians, and it is in connection with this people that the two instances which we meet with in the Old Testament are mentioned. (Genesis 50:2,26) The embalmers first removed part of the brain through the nostrils, by means of a crooked iron, and destroyed the rest by injecting caustic drugs. An incision was then made along the flank with a sharp Ethiopian stone, and the whole of the intestines removed. The cavity was rinsed out with palm wine, and afterwards scoured with pounded perfumes. It was then filled with pure myrrh pounded, cassia and other aromatics, except frankincense. This done, the body was sewn up and steeped in natron (salf-petre) for seventy days. When the seventy days were accomplished, the embalmers washed the corpse and swathed it in bandages of linen, cut in strips and smeared with gum. They then gave it up to the relatives of the deceased, who provided for it a wooden case, made in the shape of a man, in which the dead was placed,a nd deposited in an erect position against the wall of the sepulchral chamber. Sometimes no incision was made in the body, nor were the intestines removed, but cedar-oil was injected into the stomach by the rectum. At others the oil was prevented from escaping until the end of the steeping process, when it was withdrawn, and carried off with it the stomach and intestines in a state of solution, while the flesh was consumed by the natron, and nothing was left but the skin and bones. The body in this state was returned to the relatives of the deceased. The third mode, which was adopted by the poorer classes, and cost but little, consisted in rinsing out the intestines with syrmaea, an infusion of senna and cassia, and steeping the body for several days in natron. It does not appear that embalming was practiced by the Hebrews. The cost of embalming was sometimes nearly , varying from this amount down to or .

Embroiderer

Various explanations have been offered as to the distinction between "needle-work" and "cunning work." Probably neither term expresses just what is to-day understood by embroidery, though the latter may come nearest to it. The art of embroidery by the loom was extensively practiced among the nations of antiquity. In addition to the Egyptians, the Babylonians were celebrated for it.

Emerald

a precious stone of a rich green color, upon which its value chiefly depends. This gem was the first in the second row on the breastplate of the high priest. (Exodus 28:18; 39:11) It was imported to Tyre from Syria, (Ezekiel 27:16) was used as a seal or signet, Ecclus. 32:6, as an ornament of clothing and bedding, (Ezekiel 28:13; Judges 10:21) and is spoken of as one of the foundations of Jerusalem. (Revelation 21:19) Tob. 13:16. The rainbow around the throne is compared to emerald in (Revelation 4:3)

Emerods

(28:27; 1 Samuel 5:6,9,12; 6:4,5,11) Probably hemorrhiodal tumors , or bleeding piles, are intended. These are very common in Syria at present, Oriental habits of want of exercise and improper food, producing derangement of the liver, constipation, etc., being such as to cause them.

Emims

(terrors), a tribe or family of gigantic stature which originally inhabited the region along the eastern side of the Dead Sea. They were related to the Anakim.

Emmanuel

(Matthew 1:23) [IMMANUEL]

Emmaus, Or Emmaus

(warm baths), the village to which the two disciples were going when our Lord appeared to them on the way, on the day of his resurrection. (Luke 24:13) Luke makes its distance from Jerusalem sixty stadia (Authorized Version "threescore furlongs"), or about 7 1/2 miles; and Josephus mentions "a village called Emmaus" at the same distance. The site of Emmaus remains yet to be identified.

Emmor

(an ass), the father of Sychem. (Acts 7:16) [HAMOR]

En

at the beginning of many Hebrew words, signifies a spring or fountain.

Enam

(double spring), one of the cities of Judah int he Shefelah or lowland. (Joshua 15:34)

Enan

(having eyes.). Ahira ben-Enan was "prince" of the tribe of Naphtali at the time of the numbering of Israel in the wilderness of Sinai. (Numbers 1:15) (B.C. 1491.)

Encampment

primarily denoted the resting-place of an army or company of travellers at night, (Genesis 32:21; Exodus 16:13) and was hence applied to the army or caravan when on its march. (Genesis 32:7,8; Exodus 14:19; Joshua 10:5; 11:4) The description of the camp of the Israelites, on their march from Egypt, Numb 2,3, supplies the greatest amount of information on the subject. The tabernacle, corresponding to the chieftains tent of an ordinary encampment, was placed in the centre, and around and facing it, (Numbers 2:1) arranged in four grand divisions, corresponding to the four points of the compass, lay the host of Israel, according to their standards. (Numbers 1:52; 2:2) In the centre, round the tabernacle, and with no standard but the cloudy or fiery pillar which rested over it, were the tents of the priests and Levites. The former, with Moses and Aaron at their head, were encamped on the eastern side. The order of encampment was preserved on the march. (Numbers 2:17)

Enchantments

The words so translated have several signification: the practice of secret arts, (Exodus 7:11,22; 8:7); "muttered spells," (2 Kings 9:22; Micah 5:12) the charming of serpents, (Ecclesiastes 10:11) the enchantments sought by Balaam, (Numbers 24:1) the use of magic, (Isaiah 47:9,12) Any resort to these methods of imposture was strictly forbidden in Scripture, (Leviticus 19:26; Isaiah 47:9) etc.; but to eradicate the tendency is almost impossible, (2 Kings 17:17) and we find it still flourishing at the Christian era. (Acts 13:6,8)

Endor

(fountain of Dor), a place in the territory of Issachar, and yet possessed by Manasseh. (Joshua 17:11) Endor was the scene of the great victory over Sisera and Jabin. It was here that the witch dwelt whom Saul consulted. (1 Samuel 28:7) it was known to Eusebius, who describes it was a large village four miles south of Tabor. Here to the north of Jebel Duhy the name still lingers. The distance from the slopes of Gilboa to Endor is seven or eight miles, over difficult ground.

Eneglaim

(fountain of the two calves), a place named only by Ezekiel, (Ezekiel 47:10) apparently as on the Dead Sea; but whether near to or far from Engedi, on the east or the west side of the sea, it is impossible to ascertain.

Engannim

(fountain of the garden).

1. A city in the low country of Judah, named between Zanoah and Tappuah. (Joshua 15:34)

2. A city on the border of Issachar. (Joshua 19:21) allotted with its "suburbs" to the Gershonite Levites, (Joshua 21:29) probably Jenin , the first village encountered on the ascent from the great plain of Esdraelon into the hills of the central country.

Engedi Or Engedi

(fount of the kid), a town in the wilderness of Judah, (Joshua 15:62) on the western shore of the Dead Sea. (Ezekiel 47:10) Its original name was Hazezon-tamar, on account of the palm groves which surrounded it. (2 Chronicles 20:2) Its site is about the middle of the western shore of the lake, at the fountain of Ain Jidy , from which the place gets its name. It was immediately after an assault upon the "Amorites that dwelt in Hazezon-tamar," that the five Mesopotamian kings were attacked by the rulers of the plain of Sodom. (Genesis 14:7) comp. 2Chr 20:2 Saul was told that David was in the "wilderness of Engedi;" and he took "three thousand men, and went to seek David and his men upon the rocks of the wild goats. " (1 Samuel 24:1-4) The vineyards of Engedi were celebrated by Solomon. (Solomon 1:14)

Engine

a term applied exclusively to military affairs in the Bible. The engines to which the term is applied in (2 Chronicles 26:15) were designed to propel various missiles from the walls of the besieged town. One, with which the Hebrews were acquainted, was the battering ram, described in (Ezekiel 26:9) and still more precisely in (Ezekiel 4:2; 21:22)

Engraver

His chief business was cutting names or devices on rings and seals; the only notices of engraving are in connection with the high priest’s dress --the two onyx stones, the twelve jewels and the mitre-plate having inscriptions on them. (Exodus 28:11,21,36)

Enhaddah

(swift fountain), one of the cities on the border of Issachar named next to Engannim. (Joshua 19:21)

Enhakkore

(fount of the caller), the spring which burst out in answer to the cry of Samson after his exploit with the jawbone. (Judges 15:19)

Enhazor

(fount of Hazor), one of the fenced cities in the inheritance of Naphtali, distinct from Hazor. (Joshua 19:37) It has not yet been identified.

Enmishpat

(fount of judgment). (Genesis 14:7) [KADESH, KADESHBARNEA]

Enoch

(dedicated).

1. The eldest son of Cain, (Genesis 4:17) who called after his name the city which he built. (Genesis 4:18) (B.C. 3870.)

2. The son of Jared and father of Methuselah. (Genesis 5:21) ff.; Luke 3:37 (B.C. 3378-3013.) In the Epistle of Jude (Jude 1:14) he described as "the seventh from Adam;" and the number is probably noticed as conveying the idea of divine completion and rest, while Enoch was himself a type of perfected humanity. After the birth of Methuselah it is said, (Genesis 5:22-24) that Enoch "walked with God three hundred years... and he was not; for God took him." The phrase "walked with God" is elsewhere only used of Noah, (Genesis 6:9) cf. Genesis17:1 etc., and is to be explained of a prophetic life spent in immediate converse with the spiritual world. Like Elijah, he was translated without seeing death. In the Epistle to the Hebrews the spring and issue of Enoch’s life are clearly marked. Both the Latin and Greek fathers commonly coupled Enoch and Elijah as historic witnesses of the possibility of a resurrection of the body and of a true human existence in glory. (Revelation 11:3)

Enoch, The Book Of

The first trance of the existence of this work is found in the Epistle of (Jude 1:14,15) An apocryphal book called Enoch was known at a very early date, but was lost sight of until 1773, when Bruce brought with him on his return from Egypt three MSS. containing the complete Ethiopic translation. In its present shape the book consists of a series of revelations supposed to have been given to Enoch and Noah, which extend to the most varied aspects of nature and life. And are designed to offer a comprehensive vindication of the action of Providence. Notwithstanding the quotation in Jude, and the wide circulation of the book itself, the apocalypse of Enoch was uniformly and distinctly separated from the canonical Scriptures. Its authorship and date are unknown.

Enon

(springs), a place "near to Salim," at which John baptized. (John 3:23) It was evidently west of the Jordan, comp. (John 3:22) with John 3:26 and with John 1:28 And abounded in water. This is indicated by the name, which is merely a Greek version of a Chaldee word signifying "springs." AEnon is given in the Onomasticon as eight miles south of Scythopolis, "near Salem and the Jordan."

Enos

(mortal man), the son of Seth, (Genesis 4:26; 5:6,7,9,10,11; Luke 3:38) properly ENOSH, as in (1 Chronicles 1:1)

Enosh

Same as ENOS. (1 Chronicles 1:1)

Enrimmon

(fount of the pomegranate), one of the places which the men of Judah reinhabited after their return from the captivity. (Nehemiah 11:29) Perhaps the same as "Ain and Rimmon," (Joshua 15:32) and "Ain, Remmon," (Joshua 19:7) and see (1 Chronicles 4:32)

Enrogel

(fount of the fuller), a spring which formed one of the landmarks on the boundary line between Judah, (Joshua 15:7) and Benjamin. (Joshua 18:16) It may be identified with the present "Fountain of the Virgin," ’Ain Umm ed-Daraj , the perennial source from which the pool of Siloam is supplied.

Enshemesh

(fountain of the sun), a spring which formed one of the landmarks on the north boundary of Judah, (Joshua 15:7) and the south boundary of Benjamin, (Joshua 18:17) perhaps Ain Haud or Ain-Chot --the "well of apostles" --about a mile below Bethany.

Ensign

(nes ; in the Authorized Version generally "ensign," sometimes "standard;" degel , "standard," with the exception of (Solomon 2:4) "banner;" oth , "ensign"). This distinction between these three Hebrew terms is sufficiently marked by their respective uses. Nes is a signal , and not a military standard. It is an occasional signal, which was exhibited on the top of a pole from a bare mountain-top, (Isaiah 13:2; 18:3) degel a military standard for a large division of an army; and oth the same for a small one. Neither of them, however, expresses the idea which "standard" conveys to our minds, viz. a flag. The standards in use among the Hebrews probably resembled those of the Egyptians and Assyrians --a figure or device of some kind elevated on a pole; usually a sacred emblem, such as an animal, a boat, or the king’s name.

Entappuah

(Joshua 17:7) [See TAPPUAH]

Epah

(gloomy), the first, in order,of the sons of Midian, (Genesis 25:4; 1 Chronicles 1:33) afterwards mentioned by (Isaiah 60:6)

Epaphras

(lovely), a fellow laborer with the apostle Paul, mentioned (Colossians 1:7) as having taught the Colossian church the grace of God in truth, and designated a faithful minister of Christ on their behalf. He was at that time with St. Paul at Rome. (A.D. 57.) For Paul’s estimate of him see (Colossians 1:7,8; 4:12)

Epaphroditus

(lovely), the full name of which Epaphras is a contraction. (Philemon 2:25; 4:18)

Epenetus

(praiseworthy), a Christian at Rome, greeted by St. Paul in (Romans 16:5) and designated as his beloved and the first-fruit of Asia unto Christ.

Epenetus

(praiseworthy), a Christian at Rome, greeted by St. Paul in (Romans 16:5) and designated as his beloved and the first-fruit of Asia unto Christ.

Ephah

[WEIGHTS AND MEASURES AND MEASURES]

Ephah

1. Concubine of Caleb, in the line of Judah. (1 Chronicles 2:46)

2. Son of Jahdai; also in the line of Judah. (1 Chronicles 2:47)

Ephai

(gloomy), a Netophathite, whose sons were among the "captains of the forces" left in Judah after the deportation to Babylon. (Jeremiah 40:8; 41:3) comp. Jere 40:13 (B.C. 588.)

Epher

1. A son of Ezra, among the descendants of Judah. (1 Chronicles 4:17)

2. One of the heads of the families of Manasseh on the east of Jordan. (1 Chronicles 5:24)

Epher

(a calf), the second, in order, of the sons of Midian. (Genesis 25:4; 1 Chronicles 1:33) (B.C. 1820).

Ephesdammim

(cessation of blood-shed), a place between Socoh and Arekah, at which the Philistines were encamped before the affray in which Goliath was killed. (1 Samuel 17:1) Under the shorter form of PAS-DAMMIM it occurs once again in a similar connection. (1 Chronicles 11:13)

Ephesians, The Epistle To The

was written by the apostle St. Paul during his first captivity at Rome, (Acts 28:16) apparently immediately after he had written the Epistle to the Colossians [COLOSSIANS, THE EPISTLE TO THE, EPISTLE TO], and during that period (perhaps the early part of A.D. 62) when his imprisonment had not assumed the severer character which seems to have marked its close. This epistle was addressed to the Christian church at Ephesus. [EPHESUS] Its contents may be divided into two portions, the first mainly doctrinal , ch. 1-3, the second hortatory and practical .

Ephesus

(permitted), the capital of the Roman province of Asia, and an illustrious city in the district of Ionia, nearly opposite the island of Samos. Buildings. --Conspicuous at the head of the harbor of Ephesus was the great temple of Diana or Artemis, the tutelary divinity of the city. This building was raised on immense substructions, in consequence of the swampy nature of the ground. The earlier temple, which had been begun before the Persian war, was burnt down in the night when Alexander the Great was born; and another structure, raise by the enthusiastic co-operation of all the inhabitants of "Asia," had taken its place. The magnificence of this sanctuary was a proverb throughout the civilized world. In consequence of this devotion the city of Ephesus was called neo’koros, (Acts 19:35) or "warden" of Diana. Another consequence of the celebrity of Diana’s worship at Ephesus was that a large manufactory grew up there of portable shrines, which strangers purchased, and devotees carried with them on journeys or set up in the houses. The theatre , into which the mob who had seized on Paul, (Acts 19:29) rushed, was capable of holding 25,000 or 30,000 persons, and was the largest ever built by the Greeks. The stadium or circus, 685 feet long by 200 wide, where the Ephesians held their shows, is probably referred to by Paul as the place where he "fought with beasts at Ephesus." (1 Corinthians 15:32) Connection with Christianity --The Jews were established at Ephesus in considerable numbers. (Acts 2:9; 6:9) It is here and here only that we find disciples of John the Baptist explicitly mentioned after the ascension of Christ. (Acts 18:25; 19:3) The first seeds of Christian truth were possibly sown here immediately after the great Pentecost. (Acts 2:1) ... St. Paul remained in the place more than two years, (Acts 19:8,10; 20:31) during which he wrote the First Epistle to the Corinthians. At a later period Timothy was set over the disciples, as we learn from the two epistles addressed to him. Among St. Paul’s other companions, two, Trophimus and Tychicus, were natives of Asia, (Acts 20:4) and the latter was probably, (2 Timothy 4:12) the former certainly, (Acts 21:29) a native of Ephesus. Present condition --The whole place is now utterly desolate, with the exception of the small Turkish village at Ayasaluk . The ruins are of vast extent.

Ephlal

(judgment), a descendant of Judah, of the family of Hezron and of Jerahmeel. (1 Chronicles 2:37)

Ephod

(a sacred vestment originally appropriate to the high priest. (Exodus 28:4)

Ephod

(image), father of Hanniel of the tribe of Manesseh. (Numbers 34:23)

Ephraim

a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)

Ephraim

In "Baal-hazor which is by Ephraim" was Absalom’s sheepfarm, at which took place the murder of Amnon, one of the earliest precursors of the great revolt. (2 Samuel 13:23) There is no clue to its situation.

Ephraim

that portion of Canaan named after Joseph’s second son. (Genesis 41:50-52) The boundaries of the portion of Ephraim are given in (Joshua 16:1-10) The south boundary was coincident for part of its length with the north boundary of Benjamin. It extended from the Jordan on the east, at the reach opposite Jericho, to the Mediterranean on the west, probably about Joppa. On the north of Ephraim and Manasseh were the tribes of Asher, Zebulun and Issachar. The territory thus allotted to the "house of Joseph" may be roughly estimated at 55 miles from east to west by 70 from north to south. It was one at once of great richness and great security. Its fertile plains and well-watered valleys could only be reached by a laborious ascent through steep and narrow ravines, all but impassable for an army. Under Joshua the tribe must have taken a high position in the nation, to judge from the tone which the Ephraimites assumed on occasions shortly subsequent to the conquest. After the revolt of Jeroboam the history of Ephraim is the history of the kingdom of Israel, since not only did the tribe become a kingdom, but the kingdom embraced little besides the tribe.

Ephraim

(double fruitfulness), the second son of Joseph by his wife Asenath. (B.C. 1715-1708.) The first indication we have of that ascendancy over his elder brother Manasseh which at a later period the tribe of Ephraim so unmistakably possessed is in the blessing of the children by Jacob. (Genesis 48:1) ...

Ephraim, Gate Of

one of the gates of the city of Jerusalem, (2 Kings 14:13; 2 Chronicles 25:23; Nehemiah 8:16; 12:39) probably at or near the position of the present "Damascus gate."

Ephraim, Mount

is a district which seems to extend as far south as Ramah and Bethel, (1 Samuel 1:1; 7:17; 2 Chronicles 13:4,19) compared with 2Chr 15:8 Places but a few miles north of Jerusalem, and within the limits of Benjamin.

Ephraim, The Wood Of

a wood, or rather a forest, on the east of Jordan, in which the fatal battle was fought between the armies of David and of Absalom. (2 Samuel 18:6)

Ephraimite

Of the tribe of Ephraim; elsewhere called "Ephrathite." (Judges 12:5)

Ephrain

(hamlet), a city of Israel which Judah captured from Jeroboam. (2 Chronicles 13:19) It has been conjectured that this Ephrain or Ephron is identical with the Ephraim by which Absalom’s sheep-farm of Baal-hazor was situated; with the city called Ephraim near the wilderness in which our Lord lived for some time; and with Ophrah, a city of Benjamin, apparently not far from Bethel. But nothing more than conjecture can be arrived at on these points.

Ephratah, Or Ephrath

(fruitful).

1. Second wife of Caleb the son of Hezron, mother of Hur and grandmother of Caleb the spy, according to (1 Chronicles 2:19,50) and probably 1Chr 2:24 and 1Chr 4:4 (B.C. 1695.)

2. The ancient name of Bethlehem-judah. (Genesis 35:16,19; 48:7)

Ephrathite

1. An inhabitant of Bethlehem. (Ruth 1:2)

2. An Ephraimite. (1 Samuel 1:1; 1 Kings 11:26)

Ephron

(fawn-like), the son of Zochar, a Hittite, from whom Abraham bought the field and cave of Machpelah. (Genesis 23:8-17; 25:9; 49:29,30; 50:13) (B.C. 1860.)

Ephron, Mount

The "cities of Mount Ephron" formed one of the landmarks on the northern boundary of the tribe of Judah. (Joshua 15:9)