Part 12
Under the Old Empire, Ptah, the Creator, the God of Memphis, was at the head of the Pantheon; afterwards Amon, the God of Thebes, took his place. Amon, like most of the other gods, was identified with Ra, the sun-God of Heliopolis.
The Egyptians believed in a resurrection and future life, as well as in a state of rewards and punishments dependent on our conduct in this world. The judge of the dead was Osiris, who had been slain by Set, the representative of evil, and afterwards restored to life. His death was avenged by his son Horus, whom the Egyptians invoked as their "Redeemer." Osiris and Horus, along with Isis, formed a trinity, who were regarded as representing the sun-God under different forms.
Even in the time of Abraham, Egypt was a flourishing and settled monarchy. Its oldest capital, within the historic period, was Memphis, the ruins of which may still be seen near the Pyramids and the Sphinx. When the Old Empire of Menes came to an end, the seat of empire was shifted to Thebes, some 300 miles farther up the Nile. A short time after that, the Delta was conquered by the Hyksos, or shepherd kings, who fixed their capital at Zoan, the Greek Tanis, now San, on the Tanic arm of the Nile. All this occurred before the time of the new king "which knew not Joseph" (Exodus 1:8). In later times Egypt was conquered by the Persians (B.C. 525), and by the Greeks under Alexander the Great (B.C. 332), after whom the Ptolemies ruled the country for three centuries. Subsequently it was for a time a province of the Roman Empire; and at last, in A.D. 1517, it fell into the hands of the Turks, of whose empire it still forms nominally a part. Abraham and Sarah went to Egypt in the time of the shepherd kings. The exile of Joseph and the migration of Jacob to "the land of Goshen" occurred about 200 years later. On the death of Solomon, Shishak, king of Egypt, invaded Palestine (1 Kings 14:25). He left a list of the cities he conquered.
A number of remarkable clay tablets, discovered at Tell-el-Amarna in Upper Egypt, are the most important historical records ever found in connection with the Bible. They most fully confirm the historical statements of the Book of Joshua, and prove the antiquity of civilization in Syria and Palestine. As the clay in different parts of Palestine differs, it has been found possible by the clay alone to decide where the tablets come from when the name of the writer is lost. The inscriptions are cuneiform, and in the Aramaic language, resembling Assyrian. The writers are Phoenicians, Amorites, and Philistines, but in no instance Hittites, though Hittites are mentioned. The tablets consist of official dispatches and letters, dating from B.C. 1480, addressed to the two Pharaohs, Amenophis III. and IV., the last of this dynasty, from the kings and governors of Phoenicia and Palestine. There occur the names of three kings killed by Joshua, Adoni-zedec, king of Jerusalem, Japhia, king of Lachish (Joshua 10:3), and Jabin, king of Hazor (11:1); also the Hebrews (Abiri) are said to have come from the desert.
The principal prophecies of Scripture regarding Egypt are these, Isaiah 19; Jeremiah 43: 8-13; 44:30; 46; Ezekiel 29-32; and it might be easily shown that they have all been remarkably fulfilled. For example, the singular
disappearance of Noph (i.e., Memphis) is a fulfilment of Jeremiah 46:19, Ezekiel 30:13.
•EHUD union. (1.) A descendant of Benjamin (1 Chronicles 7:10), his great-grandson.
(2.) The son of Gera, of the tribe of Benjamin (Judges 3:15). After the death of Othniel the people again fell into idolatry, and Eglon, the king of Moab, uniting his bands with those of the Ammonites and the Amalekites, crossed the Jordan and took the city of Jericho, and for eighteen years held that whole district in subjection, exacting from it an annual tribute. At length Ehud, by a stratagem, put Eglon to death with a two-edged dagger a cubit long, and routed the Moabites at the fords of the Jordan, putting 10,000 of them to death. Thenceforward the land, at least Benjamin, enjoyed rest "for fourscore years" (Judges 3:12-30). (See QUARRIES [2].) But in the south-west the Philistines reduced the Israelites to great straits (Judges 5:6). From this oppression Shamgar was raised up to be their deliverer.
•EKRON firm-rooted, the most northerly of the five towns belonging to the lords of the Philistines, about 11 miles north of Gath. It was assigned to Judah (Joshua 13:3), and afterwards to Dan (19:43), but came again into the full possession of the Philistines (1 Samuel 5:10). It was the last place to which the Philistines carried the ark before they sent it back to Israel (1 Samuel 5:10; 6:1-8). There was here a noted sanctuary of Baal-zebub (2 Kings 1: 2, 3, 6, 16). Now the small village Akir. It is mentioned on monuments in B.C. 702, when Sennacherib set free its king, imprisoned by Hezekiah in Jerusalem, according to the Assyrian record.
•ELAH terebinth or oak. (1.) Valley of, where the Israelites were encamped when David killed Goliath (1 Samuel 17:2, 19). It was near Shochoh of Judah and Azekah (17:1). It is the modern Wady es-Sunt, i.e., "valley of the acacia." "The terebinths from which the valley of Elah takes its name still cling to their ancient soil. On the west side of the valley, near Shochoh, there is a very large and ancient tree of this kind known as the 'terebinth of Wady Sur,' 55 feet in height, its trunk 17 feet in circumference, and the breadth of its shade no less than 75 feet. It marks the upper end of the Elah valley, and forms a noted object, being one of the largest terebinths in Palestine." Geikie's, The Holy Land, etc.
(2.) One of the Edomite chiefs or "dukes" of Mount Seir (Genesis 36:41).
(3.) The second of the three sons of Caleb, the son of Jephunneh (1 Chronicles 4:15).
(4.) The son and successor of Baasha, king of Israel (1 Kings 16:8-10). He was killed while drunk by Zimri, one of the captains of his chariots, and was the last king of the line of Baasha. Thus was fullfilled the prophecy of Jehu (6, 7, 11-14).
(5.) The father of Hoshea, the last king of Israel (2 Kings 15:30; 17:1).
•ELAM highland, the son of Shem (Genesis 10:22), and the name of the country inhabited by his descendants (14:1, 9; Isaiah 11:11; 21:2, etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning "high."
"The inhabitants of Elam, or 'the Highlands,' to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.
"The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears to have already become the capital of the country. Babylonia was frequently invaded by the Elamite kings, who at times asserted their supremacy over it (as in the case of Chedorlaomer, the Kudur-Lagamar, or 'servant of the goddess Lagamar,' of the cuneiform texts).
"The later Assyrian monarchs made several campaigns against Elam, and finally Assur-bani-pal (about B.C. 650) succeeded in conquering the country, which was ravaged with fire and sword. On the fall of the Assyrian Empire, Elam passed into the hands of the Persians" (A.H. Sayce).
This country was called by the Greeks Cissia or Susiana.
•ELASAH God made. (1.) One of the descendants of Judah, of the family of Hezron (1 Chronicles 2:39, "Eleasah").
(2.) A descendant of king Saul (1 Chronicles 8:37; 9:43).
(3.) The son of Shaphan, one of the two who were sent by Zedekiah to Nebuchadnezzar, and also took charge of Jeremiah's letter to the captives in Babylon (Jeremiah 29:3).
•ELATH grove; trees, (Deuteronomy 2:8), also in plural form Eloth (1 Kings 9:26, etc.); called by the Greeks and Romans Elana; a city of Idumea, on the east, i.e., the Elanitic, gulf, or the Gulf of Akabah, of the Red Sea. It is first mentioned in Deuteronomy 2:8. It is also mentioned along with Ezion-geber in 1 Kings 9:26. It was within the limits of Solomon's dominion, but afterwards revolted. It was, however, recovered and held for a time under king Uzziah (2 Kings 14:22). Now the ruin Aila.
•EL-BETHEL God of Bethel, the name of the place where Jacob had the vision of the ladder, and where he erected an altar (Genesis 31:13; 35:7).
•ELDAD whom God has loved, one of the seventy elders whom Moses appointed (Numbers 11:26, 27) to administer justice among the people. He, with Medad, prophesied in the camp instead of going with the rest to the tabernacle, as Moses had commanded. This incident was announced to Moses by Joshua, who thought their conduct in this respect irregular. Moses replied, "Enviest thou for my sake? would God that all the Lord's people were prophets" (Numbers 11:24-30; comp. Mark 9:38; Luke 9:49).
•ELDER a name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Genesis 50:7). It also denoted a political office (Numbers 22:7). The "elders of Israel" held a rank among the people indicative of authority. Moses opened his commission to them (Exodus 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Exodus 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Numbers 11:16, 17). The "elder" is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., "the old man") is the highest authority in the tribe. The body of the "elders" of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deuteronomy 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive influence (1 Samuel 30:26-31). In
New Testament times they also appear taking an active part in public affairs (Matthew 16:21; 21:23; 26:59).
The Jewish eldership was transferred from the old dispensation to the new. "The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation."
The "elders" of the New Testament church were the "pastors" (Ephesians 4:11), "bishops or overseers" (Acts 20:28), "leaders" and "rulers" (Hebrews 13:7; 1 Thessalonians 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).
•ELEALEH God has ascended, a place in the pastoral country east of Jordan, in the tribe of Reuben (Numbers 32:3, 37). It is not again mentioned till the time of Isaiah (15:4; 16:9) and Jeremiah (48:34). It is now an extensive ruin called el-A'al, about one mile north-east of Heshbon.
•ELEAZAR God has helped. (1.) The third son of Aaron (Exodus 6:23). His wife, a daughter of Putiel, bore him Phinehas (Exodus 6:25). After the death of Nadab and Abihu (Leviticus 10:12; Numbers 3:4) he was appointed to the charge of the sanctuary (Numbers 3:32). On Mount Hor he was clothed with the sacred vestments, which Moses took from off his brother Aaron and put upon him as successor to his father in the high priest's office, which he held for more than twenty years (Numbers 20:25-29). He took part with Moses in numbering the people (26:3, 4), and assisted at the inauguration of Joshua. He assisted in the distribution of the land after the conquest (Joshua 14:1). The high-priesthood remained in his family till the time of Eli, into whose family it passed, till it was restored to the family of Eleazar in the person of Zadok (1 Samuel 2:35; comp. 1 Kings 2:27). "And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son" (Joshua 24:33). The word here rendered "hill" is Gibeah, the name of several towns in Palestine
which were generally on or near a hill. The words may be more suitably rendered, "They buried him in Gibeah of Phinehas", i.e., in the city of Phinehas, which has been identified, in accordance with Jewish and Samaritan traditions, with Kefr Ghuweirah='Awertah, about 7 miles north of Shiloh, and a few miles south-east of Nablus. "His tomb is still shown there, overshadowed by venerable terebinths." Others, however, have identified it with the village of Gaba or Gebena of Eusebius, the modern Khurbet Jibia, 5 miles north of Guphna towards Nablus.
(2.) An inhabitant of Kirjath-jearim who was "sanctified" to take charge of the ark, although not allowed to touch it, while it remained in the house of his father Abinadab (1 Samuel 7:1, 2; comp. Numbers 3:31; 4:15).
(3.) The son of Dodo the Ahohite, of the tribe of Benjamin, one of the three most eminent of David's thirty-seven heroes (1 Chronicles 11:12) who broke through the Philistine host and brought him water from the well of Bethlehem (2 Samuel 23:9, 16).
(4.) A son of Phinehas associated with the priests in taking charge of the sacred vessels brought back to Jerusalem after the Exile (Ezra 8:33).
(5.) A Levite of the family of Merari (1 Chronicles 23:21, 22).
•ELECTION OF GRACE The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deuteronomy 7:6; Romans 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thessalonians 2:13; Ephesians 1:4; 1 Peter 1:2; John 13:18).
The ground of this election to salvation is the good pleasure of God (Ephesians 1:5, 11; Matthew 11:25, 26; John 15:16, 19). God claims the right so to do (Romans 9:16, 21).
It is not conditioned on faith or repentance, but is of soverign grace (Romans 11:4-6; Ephesians 1:3-6). All that pertain to salvation, the means (Ephesians 2:8; 2 Thessalonians 2:13) as well as the end, are of God (Acts 5:31; 2 Timothy 2:25; 1 Corinthians 1:30; Ephesians 2:5, 10). Faith and repentance and all other graces are the exercises of a regenerated soul; and regeneration is God's work, a "new creature."
Men are elected "to salvation," "to the adoption of sons," "to be holy and without blame before him in love" (2 Thessalonians 2:13; Galatians 4:4, 5; Ephesians 1:4). The ultimate end of election is the praise of God's grace (Ephesians 1:6, 12). (See PREDESTINATION.)
•ELECT LADY to whom the Second Epistle of John is addressed (2 John 1:1). Some think that the word rendered "lady" is a proper name, and thus that the expression should be "elect Kyria."
•EL-ELOHE-ISREAL mighty one; God of Israel, the name which Jacob gave to the alter which he erected on the piece of land where he pitched his tent before Shechem, and which he afterwards purchased from the sons of Hamor (Genesis 33:20).
•ELEMENTS In its primary sense, as denoting the first principles or constituents of things, it is used in 2 Peter 3:10: "The elements shall be dissolved." In a secondary sense it denotes the first principles of any art or science. In this sense it is used in Galatians 4:3, 9; Colossians 2:8, 20, where the expressions, "elements of the world," "week and beggarly elements," denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. They are "of the world," because they are made up of types which appeal to the senses. They are "weak," because insufficient; and "beggarly," or "poor," because they are dry and barren, not being accompanied by an outpouring of spiritual gifts and graces, as the gospel is.
•ELEPHANT not found in Scripture except indirectly in the original Greek word (elephantinos) translated "of ivory" in Revelation 18:12, and in the Hebrew word (shenhabim, meaning "elephant's tooth") rendered "ivory" in 1 Kings 10:22 and 2 Chronicles 9:21.
•ELHANAN whom God has graciously bestowed. (1.) A warrior of the time of David famed for his exploits. In the Authorized Version (2 Samuel 21:19) it is recorded that "Elhanan the son of Jaare-oregim, a Bethlehemite, slew the brother of Goliath." The Revised Version here rightly omits the words "the brother of." They were introduced in the Authorized Version to bring this passage into agreement with 1 Chronicles 20:5, where it is said that he "slew Lahmi the brother of Goliath." Goliath the Gittite was killed by David (1 Samuel 17). The exploit of Elhanan took place late in David's reign.
(2.) The son of Dodo, and one of David's warriors (2 Samuel 23:24).
•ELI ascent, the high priest when the ark was at Shiloh (1 Samuel 1:3, 9). He was the first of the line of Ithamar, Aaron's fourth son (1 Chronicles 24:3; comp. 2 Samuel 8:17), who held that office. The office remained in
his family till the time of Abiathar (1 Kings 2:26, 27), whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (35). He acted also as a civil judge in Israel after the death of Samson (1 Samuel 4:18), and judged Israel for forty years.
His sons Hophni and Phinehas grossly misconducted themselves, to the great disgust of the people (1 Samuel 2:27-36). They were licentious reprobates. He failed to reprove them so sternly as he ought to have done, and so brought upon his house the judgment of God (2:22-33; 3:18). The Israelites proclaimed war against the Philistines, whose army was encamped at Aphek. The battle, fought a short way beyond Mizpeh, ended in the total defeat of Israel. Four thousand of them fell in "battle array". They now sought safety in having the "ark of the covenant of the Lord" among them. They fetched it from Shiloh, and Hophni and Phinehas accompanied it. This was the first time since the settlement of Israel in Canaan that the ark had been removed from the sanctuary. The Philistines put themselves again in array against Israel, and in the battle which ensued "Israel was smitten, and there was a very great slaughter." The tidings of this great disaster were speedily conveyed to Shiloh, about 20 miles distant, by a messenger, a Benjamite from the army. There Eli sat outside the gate of the sanctuary by the wayside, anxiously waiting for tidings from the battle-field. The full extent of the national calamity was speedily made known to him: "Israel is fled before the Philistines, there has also been a great slaughter among the people, thy two sons Hophni and Phinehas are dead, and the ark of God is taken" (1 Samuel 4:12-18). When the old man, whose eyes were "stiffened" (i.e., fixed, as of a blind eye unaffected by the light) with age, heard this sad story of woe, he fell backward from off his seat and died, being ninety and eight years old. (See ITHAMAR.)
Eli, Hebrews eli, "my God", (Matthew 27:46), an exclamation used by Christ on the cross. Mark (15:34), as usual, gives the original Aramaic form of the word, Eloi.
•ELIAB to whom God is father. (1.) A Reubenite, son of Pallu (Numbers 16:1, 12; 26:8, 9; Deuteronomy 11:6).
(2.) A son of Helon, and chief of the tribe of Zebulun at the time of the census in the wilderness (Numbers 1:9; 2:7).
(3.) The son of Jesse, and brother of David (1 Samuel 16:6). It was he who spoke contemptuously to David when he proposed to fight Goliath (1 Samuel 17:28).
(4.) One of the Gadite heroes who joined David in his stronghold in the wilderness (1 Chronicles 12:9).
•ELIADA whom God cares for. (1.) One of David's sons born after his establishment in Jerusalem (2 Samuel 5:16).
(2.) A mighty man of war, a Benjamite (2 Chronicles 17:17).
(3.) An Aramite of Zobah, captain of a marauding band that troubled Solomon (1 Kings 11:23).
•ELIAKIM whom God will raise up. (1.) The son of Melea (Luke 3:30), and probably grandson of Nathan.
(2.) The son of Abiud, of the posterity of Zerubbabel (Matthew 1:13).
(3.) The son of Hilkiah, who was sent to receive the message of the invading Assyrians and report it to Isaiah (2 Kings 18:18; 19:2; Isaiah 36:3; 37:2). In his office as governor of the palace of Hezekiah he succeeded Shebna (Isaiah 22:15-25). He was a good man (Isaiah 22:20; 2 Kings 18:37), and had a splendid and honourable career.
(4.) The original name of Jehoiakim, king of Judah (2 Kings 23:34). He was the son of Josiah.
•ELIAM God's people. (1.) The father of Bathsheba, the wife of Uriah (2 Samuel 11:3). In 1 Chronicles 3:5 his name is Ammiel.
(2.) This name also occurs as that of a Gilonite, the son of Ahithophel, and one of David's thirty warriors (2 Samuel 23:34). perhaps these two were the same person.
•ELIAS the Greek form of Elijah (Matthew 11:14; 16:14, etc.), which the Revised Version has uniformly adopted in the New Testament. (See ELIJAH.)
•ELIASHIB whom God will restore. (1.) A priest, head of one of the courses of the priests of the time of David (1 Chronicles 24:12).
(2.) A high priest in the time of Ezra and Nehemiah (Nehemiah 12:22, 23). He rebuilt the eastern city wall (3:1), his own mansion being in that
quarter, on the ridge Ophel (3:20, 21). His indulgence of Tobiah the Ammonite provoked the indignation of Nehemiah (13:4, 7).
•ELIATHAH to whom God will come, one of the foureen sons of the Levite Heman, and musician of the temple in the time of David (1 Chronicles 25:4).
•ELIDAD whom God has loved, son of Chislon, and chief of the tribe of Benjamin; one of those who were appointed to divide the Promised Land among the tribes (Numbers 34:21).
•ELIEL to whom God is might. (1.) A chief of Manasseh, on the east of Jordan (1 Chronicles 5:24).
(2.) A Gadite who joined David in the hold at Ziklag (1 Chronicles 12:11).
(3.) One of the overseers of the offerings in the reign of Hezekiah (2 Chronicles 31:13).
•ELIEZER God his help. (1.) "Of Damascus," the "steward" (R.V., "possessor") of Abraham's house (Genesis 15:2, 3). It was probably he who headed the embassy sent by Abraham to the old home of his family in Padan-aram to seek a wife for his son Isaac. The account of this embassy is given at length in Genesis 24.
(2.) The son of Becher, and grandson of Benjamin (1 Chronicles 7:8).
(3.) One of the two sons of Moses, born during his sojourn in Midian (Exodus 18:4; 1 Chronicles 23:15, 17). He remained with his mother and brother Gershom with Jethro when Moses returned to Egypt. (Exodus 18:4). They were restored to Moses when Jethro heard of his departure out of Egypt.
(4.) One of the priests who blew the trumpet before the ark when it was brought to Jerusalem (1 Chronicles 15:24).
(5.) Son of Zichri, and chief of the Reubenites under David (1 Chronicles 27:16).
(6.) A prophet in the time of Jehoshaphat (2 Chronicles 20:37). Others of this name are mentioned Luke 3:29; Ezra 8:16; 10:18, 23, 31.
•ELIHU whose God is he. (1.) "The son of Barachel, a Buzite" (Job 32:2), one of Job's friends. When the debate between Job and his friends is
brought to a close, Elihu for the first time makes his appearance, and delivers his opinion on the points at issue (Job 32-37).
(2.) The son of Tohu, and grandfather of Elkanah (1 Samuel 1:1). He is called also Eliel (1 Chronicles 6:34) and Eliab (6:27).
(3.) One of the captains of thousands of Manasseh who joined David at Ziklag (1 Chronicles 12:20).
(4.) One of the family of Obed-edom, who were appointed porters of the temple under David (1 Chronicles 26:7).
•ELIJAH whose God is Jehovah. (1.) "The Tishbite," the "Elias" of the New Testament, is suddenly introduced to our notice in 1 Kings 17:1 as delivering a message from the Lord to Ahab. There is mention made of a town called Thisbe, south of Kadesh, but it is impossible to say whether this was the place referred to in the name given to the prophet.
Having delivered his message to Ahab, he retired at the command of God to a hiding-place by the brook Cherith, beyond Jordan, where he was fed by ravens. When the brook dried up God sent him to the widow of Zarephath, a city of Zidon, from whose scanty store he was supported for the space of two years. During this period the widow's son died, and was restored to life by Elijah (1 Kings 17: 2-24).
During all these two years a famine prevailed in the land. At the close of this period of retirement and of preparation for his work (comp. Galatians 1:17, 18) Elijah met Obadiah, one of Ahab's officers, whom he had sent out to seek for pasturage for the cattle, and bade him go and tell his master that Elijah was there. The king came and met Elijah, and reproached him as the troubler of Israel. It was then proposed that sacrifices should be publicly offered, for the purpose of determining whether Baal or Jehovah were the true God. This was done on Carmel, with the result that the people fell on their faces, crying, "The Lord, he is the God." Thus was accomplished the great work of Elijah's ministry. The prophets of Baal were then put to death by the order of Elijah. Not one of them escaped. Then immediately followed rain, according to the word of Elijah, and in answer to his prayer (James 5:18).
Jezebel, enraged at the fate that had befallen her priests of Baal, threatened to put Elijah to death (1 Kings 19:1-13). He therefore fled in alarm to Beersheba, and thence went alone a day's journey into the wilderness, and
sat down in despondency under a juniper tree. As he slept an angel touched him, and said unto him, "Arise and eat; because the journey is too great for thee." He arose and found a cake and a cruse of water. Having partaken of the provision thus miraculously supplied, he went forward on his solitary way for forty days and forty nights to Horeb, the mount of God, where he took up his abode in a cave. Here the Lord appeared unto him and said, "What dost thou here, Elijah?" In answer to his despondent words God manifests to him his glory, and then directs him to return to Damascus and anoint Hazael king over Syria, and Jehu king over Israel, and Elisha to be prophet in his room (1 Kings 19:13-21; comp. 2 Kings 8:7-15; 9:1-10).
Some six years after this he warned Ahab and Jezebel of the violent deaths they would die (1 Kings 21:19-24; 22:38). He also, four years afterwards, warned Ahaziah (q.v.), who had succeeded his father Ahab, of his approaching death (2 Kings 1:1-16). (See NABOTH.) During these intervals he probably withdrew to some quiet retirement, no one knew where. His interview with Ahaziah's messengers on the way to Ekron, and the account of the destruction of his captains with their fifties, suggest the idea that he may have been in retirement at this time on Mount Carmel.
The time now drew near when he was to be taken up into heaven (2 Kings 2:1-12). He had a presentiment of what was awaiting him. He went down to Gilgal, where was a school of the prophets, and where his successor Elisha, whom he had anointed some years before, resided. Elisha was solemnized by the thought of his master's leaving him, and refused to be parted from him. "They two went on," and came to Bethel and Jericho, and crossed the Jordan, the waters of which were "divided hither and thither" when smitten with Elijah's mantle. Arrived at the borders of Gilead, which Elijah had left many years before, it "came to pass as they still went on and talked" they were suddenly separated by a chariot and horses of fire; and "Elijah went up by a whirlwind into heaven, "Elisha receiving his mantle, which fell from him as he ascended.
No one of the old prophets is so frequently referred to in the New Testament. The priests and Levites said to the Baptist (John 1:25), "Why baptizest thou, if thou be not that Christ, nor Elias?" Paul (Romans 11:2) refers to an incident in his history to illustrate his argument that God had not cast away his people. James (5:17) finds in him an illustration of the power of prayer. (See also Luke 4:25; 9:54.) He was a type of John the
Baptist in the sternness and power of his reproofs (Luke 9:8). He was the Elijah that "must first come" (Matthew 11:11, 14), the forerunner of our Lord announced by Malachi. Even outwardly the Baptist corresponded so closely to the earlier prophet that he might be styled a second Elijah. In him we see "the same connection with a wild and wilderness country; the same long retirement in the desert; the same sudden, startling entrance on his work (1 Kings 17:1; Luke 3:2); even the same dress, a hairy garment, and a leathern girdle about the loins (2 Kings 1:8; Matthew 3:4)."
How deep the impression was which Elijah made "on the mind of the nation may be judged from the fixed belief, which rested on the words of Malachi (4:5, 6), which many centuries after prevailed that he would again appear for the relief and restoration of the country. Each remarkable person as he arrives on the scene, be his habits and characteristics what they may, the stern John equally with his gentle Successor, is proclaimed to be Elijah (Matthew 11:13, 14; 16:14; 17:10; Mark 9:11; 15:35; Luke 9:7, 8; John 1:21). His appearance in glory on the mount of transfiguration does not seem to have startled the disciples. They were 'sore afraid,' but not apparently surprised."
(2.) The Elijah spoken of in 2 Chronicles 21:12-15 is by some supposed to be a different person from the foregoing. He lived in the time of Jehoram, to whom he sent a letter of warning (comp. 1 Chronicles 28:19; Jeremiah 36), and acted as a prophet in Judah; while the Tishbite was a prophet of the northern kingdom. But there does not seem any necessity for concluding that the writer of this letter was some other Elijah than the Tishbite. It may be supposed either that Elijah anticipated the character of Jehoram, and so wrote the warning message, which was preserved in the schools of the prophets till Jehoram ascended the throne after the Tishbite's translation, or that the translation did not actually take place till after the accession of Jehoram to the throne (2 Chronicles 21:12; 2 Kings 8:16). The events of 2 Kings 2 may not be recorded in chronological order, and thus there may be room for the opinion that Elijah was still alive in the beginning of Jehoram's reign.
•ELIKA God is his rejector, one of David's thirty-seven distinguished heros (2 Samuel 23:25).
•ELIM trees, (Exodus 15:27; Numbers 33:9), the name of the second station where the Israelites encamped after crossing the Red Sea. It had
"twelve wells of water and threescore and ten palm trees." It has been identified with the Wady Ghurundel, the most noted of the four wadies which descend from the range of et-Tih towards the sea. Here they probably remained some considerable time. The form of expression in Exodus 16:1 seems to imply that the people proceeded in detachments or companies from Elim, and only for the first time were assembled as a complete host when they reached the wilderness of Sin (q.v.).
•ELIMELECH God his king, a man of the tribe of Judah, of the family of the Hezronites, and kinsman of Boaz, who dwelt in Bethlehem in the days of the judges. In consequence of a great dearth he, with his wife Naomi and his two sons, went to dwell in the land of Moab. There he and his sons died (Ruth 1:2,3; 2:1,3; 4:3,9). Naomi afterwards returned to Palestine with her daughter Ruth.
•ELIOENAI toward Jehovah are my eyes, the name of several men mentioned in the Old Testament (1 Chronicles 7:8; 4:36; Ezra 10:22, 27). Among these was the eldest son of Neariah, son of Shemaiah, of the descendants of Zerubbabel. His family are the latest mentioned in the Old Testament (1 Chronicles 3:23, 24).
•ELIPHALET God his deliverance, one of David's sons (2 Samuel 5:16); called also Eliphelet (1 Chronicles 3:8).
•ELIPHAZ God his strength. (1.) One of Job's "three friends" who visited him in his affliction (4:1). He was a "Temanite", i.e., a native of Teman, in Idumea. He first enters into debate with Job. His language is uniformly more delicate and gentle than that of the other two, although he imputes to Job special sins as the cause of his present sufferings. He states with remarkable force of language the infinite purity and majesty of God (4:12-21; 15:12-16).
(2.) The son of Esau by his wife Adah, and father of several Edomitish tribes (Genesis 36:4, 10, 11, 16).
•ELIPHELEH God will distinguish him, one of the porters appointed to play "on the Sheminith" on the occasion of the bringing up of the ark to the city of David (1 Chronicles 15:18, 21).
•ELIPHELET God his deliverance. (1.) One of David's distinguished warriors (2 Samuel 23:34); called also Eliphal in 1 Chronicles 11:35.
(2.) One of the sons of David born at Jerusalem (1 Chronicles 3:6; 14:5); called Elpalet in 1 Chronicles 14:5. Also another of David's sons (1 Chronicles 3:8); called Eliphalet in 2 Samuel 5:16; 1 Chronicles 14:7.
(3.) A descendant of king Saul through Jonathan (1 Chronicles 8:39).
•ELISABETH God her oath, the mother of John the Baptist (Luke 1:5). She was a descendant of Aaron. She and her husband Zacharias (q.v.) "were both righteous before God" (Luke 1:5, 13). Mary's visit to Elisabeth is described in 1:39-63.
•ELISHA God his salvation, the son of Shaphat of Abel-meholah, who became the attendant and disciple of Elijah (1 Kings 19:16-19). His name first occurs in the command given to Elijah to anoint him as his successor (1 Kings 19:16). This was the only one of the three commands then given to Elijah which he accomplished. On his way from Sinai to Damascus he found Elisha at his native place engaged in the labours of the field, ploughing with twelve yoke of oxen. He went over to him, threw over his shoulders his rough mantle, and at once adopted him as a son, and invested him with the prophetical office (comp. Luke 9:61, 62). Elisha accepted the call thus given (about four years before the death of Ahab), and for some seven or eight years became the close attendant on Elijah till he was parted from him and taken up into heaven. During all these years we hear nothing of Elisha except in connection with the closing scenes of Elijah's life. After Elijah, Elisha was accepted as the leader of the sons of the prophets, and became noted in Israel. He possessed, according to his own request, "a double portion" of Elijah's spirit (2 Kings 2:9); and for the long period of about sixty years (B.C. 892-832) held the office of "prophet in Israel" (2 Kings 5:8).
After Elijah's departure, Elisha returned to Jericho, and there healed the spring of water by casting salt into it (2 Kings 2:21). We next find him at Bethel (2:23), where, with the sternness of his master, he cursed the youths who came out and scoffed at him as a prophet of God: "Go up,
thou bald head." The judgment at once took effect, and God terribly visited the dishonour done to his prophet as dishonour done to himself. We next read of his predicting a fall of rain when the army of Jehoram was faint from thirst (2 Kings 3:9-20); of the multiplying of the poor widow's cruse of oil (4:1-7); the miracle of restoring to life the son of the woman of Shunem (4:18-37); the multiplication of the twenty loaves of new barley into a sufficient supply for an hundred men (4:42-44); of the cure of Naaman the Syrian of his leprosy (5:1-27); of the punishment of Gehazi for his falsehood and his covetousness; of the recovery of the axe lost in the waters of the Jordan (6:1-7); of the miracle at Dothan, half-way on the road between Samaria and Jezreel; of the siege of Samaria by the king of Syria, and of the terrible sufferings of the people in connection with it, and Elisha's prophecy as to the relief that would come (2 Kings 6:24-7:2).
We then find Elisha at Damascus, to carry out the command given to his master to anoint Hazael king over Syria (2 Kings 8:7-15); thereafter he directs one of the sons of the prophets to anoint Jehu, the son of Jehoshaphat, king of Israel, instead of Ahab. Thus the three commands given to Elijah (9:1-10) were at length carried out.
We do not again read of him till we find him on his death-bed in his own house (2 Kings 13:14-19). Joash, the grandson of Jehu, comes to mourn over his approaching departure, and utters the same words as those of Elisha when Elijah was taken away: "My father, my father! the chariot of Israel, and the horsemen thereof."
Afterwards when a dead body is laid in Elisha's grave a year after his burial, no sooner does it touch the hallowed remains than the man "revived, and stood up on his feet" (2 Kings 13:20-21).
•ELISHAH the oldest of the four sons of Javan (Genesis 10:4), whose descendants peopled Greece. It has been supposed that Elishah's descendants peopled the Peloponnesus, which was known by the name of Elis. This may be meant by "the isles of Elishah" (Ezekiel 27:7).
•ELISHAMA whom God hears. (1.) A prince of Benjamin, grandfather of Joshua (Numbers 1:10; 1 Chronicles 7:26). (2.) One of David's sons (2 Samuel 5:16). (3.) Another of David's sons (1 Chronicles 3:6). (4.) A priest sent by Jehoshaphat to teach the people the law (2 Chronicles 17:8).
•ELISHAPHAT whom God has judged, one of the "captains of hundreds" associated with Jehoiada in the league to overthrow the usurpation of Athaliah (2 Chronicles 23:1).
•ELISHEBA God is her oath, the daughter of Amminadab and the wife of Aaron (Exodus 6:23).
•ELISHUA God his salvation, a son of David, 2 Samuel 5:15 = Elishama, 1 Chronicles 3:6.
•ELKANAH God-created. (1.) The second son of Korah (Exodus 6:24), or, according to 1 Chronicles 6:22, 23, more correctly his grandson.
(2.) Another Levite of the line of Heman the singer, although he does not seem to have performed any of the usual Levitical offices. He was father of Samuel the prophet (1 Chronicles 6:27, 34). He was "an Ephrathite" (1 Samuel 1:1, 4, 8), but lived at Ramah, a man of wealth and high position. He had two wives, Hannah, who was the mother of Samuel, and Peninnah.
•ELKOSH God my bow, the birth-place of Nahum the prophet (Nah. 1:1). It was probably situated in Galilee, but nothing definite is known of it.
•ELLASAR the oak or heap of Assyria, a territory in Asia of which Arioch was king (Genesis 14:1, 9). It is supposed that the old Chaldean town of Larsa was the metropolis of this kingdom, situated nearly half-way between Ur (now Mugheir) and Erech, on the left bank of the Euphrates. This town is represented by the mounds of Senkereh, a little to the east of Erech.
•ELM Hos. 4:13; rendered "terebinth" in the Revised Version. It is the Pistacia terebinthus of Linn., a tree common in Palestine, long-lived, and
therefore often employed for landmarks and in designating places (Genesis 35:4; Judges 6:11, 19. Rendered "oak" in both A.V. and R.V.). (See TEIL TREE.)
•ELNATHAN whom God has given. (1.) An inhabitant of Jerusalem, the father of Nehushta, who was the mother of king Jehoiachin (2 Kings 24:8). Probably the same who tried to prevent Jehoiakim from burning the roll of Jeremiah's prophecies (Jeremiah 26:22; 36:12). (2.) Ezra 8:16.
•ELON oak. (1.) A city of Dan (Joshua 19:43). (2.) A Hittite, father of Bashemath, Esau's wife (Genesis 26:34). (3.) One of the sons of Zebulun (Genesis 46:14). (4.) The eleventh of the Hebrew judges. He held office for ten years (Judges 12:11, 12). He is called the Zebulonite.
•ELPARAN oak of Paran, a place on the edge of the wilderness bordering the territory of the Horites (Genesis 14:6). This was the farthest point to which Chedorlaomer's expedition extended. It is identified with the modern desert of et-Tih. (See PARAN.)
•ELTEKEH God is its fear, a city in the tribe of Daniel It was a city of refuge and a Levitical city (Joshua 21:23). It has been identified with Beit-Likia, north-east of latrum.
•ELUL (Nehemiah 6:15), the name of the sixth month of the ecclesiastical year, and the twelfth of the civil year. It began with the new moon of our August and September, and consisted of twenty-nine days.
•ELYMAS magician or sorcerer, the Arabic name of the Jew Bar-Jesus, who withstood Paul and Barnabas in Cyprus. He was miraculously struck with blindness (Acts 13:11).
•EMBALMING the process of preserving a body by means of aromatics (Genesis 50:2, 3, 26). This art was practised by the Egyptians from the earliest times, and there brought to great perfection. This custom probably originated in the belief in the future reunion of the soul with the body. The process became more and more complicated, and to such perfection was it carried that bodies embalmed thousands of years ago are preserved to the present day in the numberless mummies that have been discovered in Egypt.
The embalming of Jacob and Joseph was according to the Egyptian custom, which was partially followed by the Jews (2 Chronicles 16:14), as
in the case of king Asa, and of our Lord (John 19:39, 40; Luke 23:56; 24:1). (See PHARAOH.)
•EMBROIDER The art of embroidery was known to the Jews (Exodus 26:36; 35:35; 38:23; Judges 5:30; Psalm 45:14). The skill of the women in this art was seen in the preparation of the sacerdotal robes of the high priest (Exodus 28). It seems that the art became hereditary in certain families (1 Chronicles 4:21). The Assyrians were also noted for their embroidered robes (Ezekiel 27:24).
•EMERALD Hebrews nophek (Exodus 28:18; 39:11); i.e., the "glowing stone", probably the carbuncle, a precious stone in the breastplate of the high priest. It is mentioned (Revelation 21:19) as one of the foundations of the New Jerusalem. The name given to this stone in the New Testament Greek is smaragdos, which means "live coal."
•EMEROD See HAEMORRHOIDS.
•EMIMS terrors, a warlike tribe of giants who were defeated by Chedorlaomer and his allies in the plain of Kiriathaim. In the time of Abraham they occupied the country east of Jordan, afterwards the land of the Moabites (Genesis 14:5; Deuteronomy 2:10). They were, like the Anakim, reckoned among the Rephaim, and were conquered by the Moabites, who gave them the name of Emims, i.e., "terrible men" (Deuteronomy 2:11). The Ammonites called them Zamzummims (2:20).
•EMMANUEL God with us, Matthew 1:23). (See IMMANUEL.)
•EMMAUS hot baths, a village "three-score furlongs" from jerusalem, where our Lord had an interview with two of his disciples on the day of his resurrection (Luke 24:13). This has been identified with the modern el-Kubeibeh, lying over 7 miles north-west of Jerusalem. This name, el-Kubeibeh, meaning "little dome," is derived from the remains of the Crusaders' church yet to be found there. Others have identified it with the modern Khurbet Khamasa i.e., "the ruins of Khamasa", about 8 miles south-west of Jerusalem, where there are ruins also of a Crusaders' church. Its site, however has been much disputed.
•EMMOR an ass, Acts 7:16. (See HAMOR.)
•ENCAMP An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Exodus 13:20; 14:19; Joshua 10:5; 11:5).
The manner in which the Israelites encamped during their march through the wilderness is described in Numbers 2 and 3. The order of the encampment (see CAMP) was preserved in the march (Numbers 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Leviticus 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Numbers 12:14, 15; 31:19; Deuteronomy 23:10, 12).
Criminals were executed without the camp (Leviticus 4:12; comp. John 19:17, 20), and there also the young bullock for a sin-offering was burnt (Leviticus 24:14; comp. Hebrews 13:12).
In the subsequent history of Israel frequent mention is made of their encampments in the time of war (Judges 7:18; 1 Samuel 13:2, 3, 16, 23; 17:3; 29:1; 30:9, 24). The temple was sometimes called "the camp of the Lord" (2 Chronicles 31:2, R.V.; comp. Psalm 78:28). The multitudes who flocked to David are styled "a great host (i.e., "camp;" Hebrews mahaneh), like the host of God" (1 Chronicles 12:22).
•ENCHANTMENTS (1.) The rendering of Hebrew latim or lehatim, which means "something covered," "muffled up;" secret arts, tricks (Exodus 7:11, 22; 8:7, 18), by which the Egyptian magicians imposed on the credulity of Pharaoh.
(2.) The rendering of the Hebrew keshaphim, "muttered spells" or "incantations," rendered "sorceries" in Isaiah 47:9, 12, i.e., the using of certain formulae under the belief that men could thus be bound.
(3.) Hebrew lehashim, "charming," as of serpents (Jeremiah 8:17; comp. Psalm 58:5).
(4.) Hebrew nehashim, the enchantments or omens used by Balaam (Numbers 24:1); his endeavouring to gain omens favourable to his design.
(5.) Hebrew heber (Isaiah 47:9, 12), "magical spells." All kinds of enchantments were condemned by the Mosaic law (Leviticus 19:26; Deuteronomy 18:10-12). (See DIVINATION.)
•END in Hebrews 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1 Corinthians 10:13, where it is rendered "escape."
•ENDOR fountain of Dor; i.e., "of the age", a place in the territory of Issachar (Joshua 17:11) near the scene of the great victory which was gained by Deborah and Barak over Sisera and Jabin (comp. Psalm 83:9, 10). To Endor, Saul resorted to consult one reputed to be a witch on the eve of his last engagement with the Philistines (1 Samuel 28:7). It is identified with the modern village of Endur, "a dirty hamlet of some twenty houses, or rather huts, most of them falling to ruin," on the northern slope of Little Hermon, about 7 miles from Jezreel.
•EN-EGLAIM fountain of two calves, a place mentioned only in Ezekiel 47:10. Somewhere near the Dead Sea.
•EN-GANNIM fountain of gardens. (1.) A town in the plains of Judah (Joshua 15:34), north-west of Jerusalem, between Zanoah and Tappuah. It is the modern Umm Jina.
(2.) A city on the border of Machar (Joshua 19:21), allotted to the Gershonite Levites (21:29). It is identified with the modern Jenin, a large and prosperous town of about 4,000 inhabitants, situated 15 miles south of Mount Tabor, through which the road from Jezreel to Samaria and Jerusalem passes. When Ahaziah, king of Judah, attempted to escape from Jehu, he "fled by the way of the garden house" i.e., by way of En-gannim. Here he was overtaken by Jehu and wounded in his chariot, and turned aside and fled to Megiddo, a distance of about 20 miles, to die there.
•ENGEDI fountain of the kid, place in the wilderness of Judah (Joshua 15:62), on the western shore of the Dead Sea (Ezekiel 47:10), and nearly equidistant from both extremities. To the wilderness near this town David fled for fear of Saul (Joshua 15:62; 1 Samuel 23:29). It was at first called Hazezon-tamar (Genesis 14:7), a city of the Amorites.
The vineyards of Engedi were celebrated in Solomon's time (Cant. 1:4). It is the modern 'Ain Jidy. The "fountain" from which it derives its name rises on the mountain side about 600 feet above the sea, and in its rapid descent spreads luxuriance all around it. Along its banks the osher grows abundantly. That shrub is thus described by Porter: "The stem is stout, measuring sometimes nearly a foot in diameter, and the plant grows to the
height of 15 feet or more. It has a grayish bark and long oval leaves, which when broken off discharge a milky fluid. The fruit resembles an apple, and hangs in clusters of two or three. When ripe it is of a rich yellow colour, but on being pressed it explodes like a puff-ball. It is chiefly filled with air...This is the so-called 'apple of Sodom.'" Through Samaria, etc. (See APPLE.)
•ENGINES (1.) Hebrews hishalon i.e., "invention" (as in Ecclesiastes 7:29) contrivances indicating ingenuity. In 2 Chronicles 26:15 it refers to inventions for the purpose of propelling missiles from the walls of a town, such as stones (the Roman balista) and arrows (the catapulta).
(2.) Hebrews mechi kobollo, i.e., the beating of that which is in front a battering-ram (Ezekiel 26:9), the use of which was common among the Egyptians and the Assyrians. Such an engine is mentioned in the reign of David (2 Samuel 20:15).
•ENGRAVER Hebrews harash (Exodus 35:35; 38:23) means properly an artificer in wood, stone, or metal. The chief business of the engraver was cutting names or devices on rings and seals and signets (Exodus 28:11, 21, 36; Genesis 38:18).
•EN-HAKKORE fountain of the crier, the name of the spring in Lehi which burst forth in answer to Samson's prayer when he was exhausted with the slaughter of the Philistines (Judges 15:19). It has been identified with the spring 'Ayun Kara, near Zoreah.
•ENMITY deep-rooted hatred. "I will put enmity between thee and the woman, between thy seed and her seed" (Genesis 3:15). The friendship of the world is "enmity with God" (James 4:4; 1 John 2:15, 16). The "carnal mind" is "enmity against God" (Romans 8:7). By the abrogation of the Mosaic institutes the "enmity" between Jew and Gentile is removed. They are reconciled, are "made one" (Ephesians 2:15, 16).
•ENOCH initiated. (1.) The eldest son of Cain (Genesis 4:17), who built a city east of Eden in the land of Nod, and called it "after the name of his son Enoch." This is the first "city" mentioned in Scripture.
(2.) The son of Jared, and father of Methuselah (Genesis 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch "walked with God three hundred years" (Genesis 5:22-24), when he was translated without tasting death.
His whole life on earth was three hundred and sixty-five years. He was the "seventh from Adam" (Jude 1:14), as distinguished from the son of Cain, the third from Adam. He is spoken of in the catalogue of Old Testament worthies in the Epistle to the Hebrews (11:5). When he was translated, only Adam, so far as recorded, had as yet died a natural death, and Noah was not yet born. Mention is made of Enoch's prophesying only in Jude 1:14.
•ENOS man the son of Seth, and grandson of Adam (Genesis 5:6-11; Luke 3:38). He lived nine hundred and five years. In his time "men began to call upon the name of the Lord" (Genesis 4:26), meaning either (1) then began men to call themselves by the name of the Lord (marg.) i.e., to distinguish themselves thereby from idolaters; or (2) then men in some public and earnest way began to call upon the Lord, indicating a time of spiritual revival.
•EN-ROGEL fountain of the treaders; i.e., "foot-fountain;" also called the "fullers' fountain," because fullers here trod the clothes in water. It has been identified with the "fountain of the virgin" (q.v.), the modern 'Ain Ummel-Daraj. Others identify it, with perhaps some probability, with the Bir Eyub, to the south of the Pool of Siloam, and below the junction of the valleys of Kidron and Hinnom. (See FOUNTAIN.)
It was at this fountain that Jonathan and Ahimaaz lay hid after the flight of David (2 Samuel 17:17); and here also Adonijah held the feast when he aspired to the throne of his father (1 Kings 1:9).
The Bir Eyub, or "Joab's well," "is a singular work of ancient enterprise. The shaft sunk through the solid rock in the bed of the Kidron is 125 feet deep...The water is pure and entirely sweet, quite different from that of Siloam; which proves that there is no connection between them." Thomson's Land and the Book.
•EN-SHEMESH fountain of the sun a spring which formed one of the landmarks on the boundary between Judah and Benjamin (Joshua 15:7; 18:17). It was between the "ascent of Adummim" and the spring of En-rogel, and hence was on the east of Jerusalem and of the Mount of Olives. It is the modern 'Ain-Haud i.e., the "well of the apostles" about a mile east of Bethany, the only spring on the road to Jericho. The sun shines on it the whole day long.
•ENSIGN (1.) Hebrews 'oth, a military standard, especially of a single tribe (Numbers 2:2). Each separate tribe had its own "sign" or "ensign."
(2.) Hebrews nes, a lofty signal, as a column or high pole (Numbers 21:8, 9); a standard or signal or flag placed on high mountains to point out to the people a place of rendezvous on the irruption of an enemy (Isaiah 5:26; 11:12; 18:3; 62:10; Jeremiah 4:6, 21; Psalm 60:4). This was an occasional signal, and not a military standard. Elevation and conspicuity are implied in the word.
(3.) The Hebrew word degel denotes the standard given to each of the four divisions of the host of the Israelites at the Exodus (Numbers 1:52; 2:2; 10:14). In Cant. 2:4 it is rendered "banner." We have no definite information as to the nature of these military standards. (See BANNER.)
•ENTERTAIN Entertainments, "feasts," were sometimes connected with a public festival (Deuteronomy 16:11, 14), and accompanied by offerings (1 Samuel 9:13), in token of alliances (Genesis 26:30); sometimes in connection with domestic or social events, as at the weaning of children (Genesis 21:8), at weddings (Genesis 29:22; John 2:1), on birth-days (Matthew 14:6), at the time of sheep-shearing (2 Samuel 13:23), and of vintage (Judges 9:27), and at funerals (2 Samuel 3:35; Jeremiah 16:7).
The guests were invited by servants (Proverbs 9:3; Matthew 22:3), who assigned them their respective places (1 Samuel 9:22; Luke 14:8; Mark 12:39). Like portions were sent by the master to each guest (1 Samuel 1:4; 2 Samuel 6:19), except when special honour was intended, when the portion was increased (Genesis 43:34).
The Israelites were forbidden to attend heathenish sacrificial entertainments (Exodus 34:15), because these were in honour of false gods, and because at such feast they would be liable to partake of unclean flesh (1 Corinthians 10:28).
In the entertainments common in apostolic times among the Gentiles were frequent "revellings," against which Christians were warned (Romans 13:13; Galatians 5:21; 1 Peter 4:3). (See BANQUET.)
•EPAENETUS commendable, a Christian at Rome to whom Paul sent his salutation (Romans 16:5). He is spoken of as "the first fruits of Achaia" (R.V., "of Asia", i.e., of proconsular Asia, which is probably the correct reading). As being the first convert in that region, he was peculiarly dear to the apostle. He calls him his "well beloved."
•EPAPHRAS lovely, spoken of by Paul (Colossians 1:7; 4:12) as "his dear fellow-servant," and "a faithful minister of Christ." He was thus evidently with him at Rome when he wrote to the Colossians. He was a distinguished disciple, and probably the founder of the Colossian church. He is also mentioned in the Epistle to Philemon (1:23), where he is called by Paul his "fellow-prisoner."
•EPAPHRODITUS fair, graceful; belonging to Aphrodite or Venus the messenger who came from Phillipi to the apostle when he was a prisoner at Rome (Phil. 2:25-30; 4:10-18). Paul mentions him in words of esteem and affection. On his return to Philippi he was the bearer of Paul's letter to the church there.
•EPHAH gloom. (1.) One of the five sons of Midian, and grandson of Abraham (Genesis 25:4). The city of Ephah, to which he gave his name, is mentioned Isaiah 60:6, 7. This city, with its surrounding territory, formed part of Midian, on the east shore of the Dead Sea. It abounded in dromedaries and camels (Judges 6:5).
(2.) 1 Chronicles 2:46, a concubine of Caleb.
(3.) 1 Chronicles 2:47, a descendant of Judah.
Ephah, a word of Egyptian origin, meaning measure; a grain measure containing "three seahs or ten omers," and equivalent to the bath for liquids (Exodus 16:36; 1 Samuel 17:17; Zechariah 5:6). The double ephah in Proverbs 20:10 (marg., "an ephah and an ephah"), Deuteronomy 25:14, means two ephahs, the one false and the other just.
•EPHER a calf. (1.) One of the sons of Midian, who was Abraham's son by Keturah (Genesis 25:4).
(2.) The head of one of the families of trans-Jordanic Manasseh who were carried captive by Tiglath-pileser (1 Chronicles 5:24).
•EPHES-DAMMIM boundary of blood, a place in the tribe of Judah where the Philistines encamped when David fought with Goliath (1 Samuel 17:1). It was probably so called as having been the scene of frequent sanguinary conflicts between Israel and the Philistines. It is called Pas-dammim (1 Chronicles 11:13). It has been identified with the modern Beit Fased, i.e., "house of bleeding", near Shochoh (q.v.).
•EPHESIANS, EPISTLE TO was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles.
Contents of. The Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there. That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul's love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel. It contains (1) the salutation (1:1, 2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians (1:3-2:10); (3) "a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer's selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers" (2:12-3:21); (4) a chapter on unity as undisturbed by diversity of gifts (4:1-16); (5) special injunctions bearing on ordinary life (4:17-6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing (6:11-24).
Planting of the church at Ephesus. Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19-21. The work he began on this occasion was carried forward by Apollos (24-26) and Aquila and Priscilla. On his second visit, early in the following year, he remained at Ephesus "three years," for he found it was the key to the western provinces of Asia Minor. Here "a great door and effectual" was
opened to him (1 Corinthians 16:9), and the church was established and strengthened by his assiduous labours there (Acts 20:20, 31). From Ephesus as a centre the gospel spread abroad "almost throughout all Asia" (19:26). The word "mightily grew and prevailed" despite all the opposition and persecution he encountered.
On his last journey to Jerusalem the apostle landed at Miletus, and summoning together the elders of the church from Ephesus, delivered to them his remarkable farewell charge (Acts 20:18-35), expecting to see them no more.
The following parallels between this epistle and the Milesian charge may be traced:
(1.) Acts 20:19 = Ephesians 4:2. The phrase "lowliness of mind" occurs nowhere else.
(2.) Acts 20:27 = Ephesians 1:11. The word "counsel," as denoting the divine plan, occurs only here and Hebrews 6:17.
(3.) Acts 20:32 = Ephesians 3:20. The divine ability.
(4.) Acts 20:32 = Ephesians 2:20. The building upon the foundation.
(5.) Acts 20:32 = Ephesians 1:14, 18. "The inheritance of the saints."
Place and date of the writing of the letter. It was evidently written from Rome during Paul's first imprisonment (3:1; 4:1; 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct.
There seems to have been no special occasion for the writing of this letter, as already noted. Paul's object was plainly not polemical. No errors had sprung up in the church which he sought to point out and refute. The object of the apostle is "to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal." The church's foundations, its course, and its end, are his theme. "Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit." In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from
the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ. "This is perhaps the profoundest book in existence." It is a book "which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience;" and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the "proficiency which Paul's converts had attained under his preaching at Ephesus."
Relation between this epistle and that to the Colossians (q.v.). "The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address." "Is it then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar? The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much discussion. The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse. Compare:
Eph 1:7; Col 1:14 Eph 1:10; Col 1:20 Eph 3:2; Col 1:25 Eph 5:19; Col 3:16 Eph 6:22; Col 4:8 Eph 1:19-2:5; Col 2:12,13 Eph 4:2-4; Col 3:12-15 Eph 4:16; Col 2:19 Eph 4:32; Col 3:13 Eph 4:22-24; Col 3:9,10 Eph 5:6-8; Col 3:6-8 Eph 5:15,16; Col 4:5 Eph 6:19,20; Col 4:3,4 Eph 5:22-6:9; Col 3:18-4:1
"The style of this epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the time of writing. Overjoyed with the account which their messenger had brought him of their faith and holiness (Ephesians 1:15), and transported with the consideration of the unsearchable wisdom of God displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers through faith of all the benefits of Christ's death, he soars high in his
sentiments on those grand subjects, and gives his thoughts utterance in sublime and copious expression."
•EPHESUS the capital of proconsular Asia, which was the western part of Asia Minor. It was colonized principally from Athens. In the time of the Romans it bore the title of "the first and greatest metropolis of Asia." It was distinguished for the Temple of Diana (q.v.), who there had her chief shrine; and for its theatre, which was the largest in the world, capable of containing 50,000 spectators. It was, like all ancient theatres, open to the sky. Here were exhibited the fights of wild beasts and of men with beasts. (Comp. 1 Corinthians 4:9; 9:24, 25; 15:32.)
Many Jews took up their residence in this city, and here the seeds of the gospel were sown immediately after Pentecost (Acts 2:9; 6:9). At the close of his second missionary journey (about A.D. 51), when Paul was returning from Greece to Syria (18:18-21), he first visited this city. He remained, however, for only a short time, as he was hastening to keep the feast, probably of Pentecost, at Jerusalem; but he left Aquila and Priscilla behind him to carry on the work of spreading the gospel.
During his third missionary journey Paul reached Ephesus from the "upper coasts" (Acts 19:1), i.e., from the inland parts of Asia Minor, and tarried here for about three years; and so successful and abundant were his labours that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" (19:10). Probably during this period the seven churches of the Apocalypse were founded, not by Paul's personal labours, but by missionaries whom he may have sent out from Ephesus, and by the influence of converts returning to their homes.
On his return from his journey, Paul touched at Miletus, some 30 miles south of Ephesus (Acts 20:15), and sending for the presbyters of Ephesus to meet him there, he delivered to them that touching farewell charge which is recorded in Acts 20:18-35. Ephesus is not again mentioned till near the close of Paul's life, when he writes to Timothy exhorting him to "abide still at Ephesus" (1 Timothy 1:3).
Two of Paul's companions, Trophimus and Tychicus, were probably natives of Ephesus (Acts 20:4; 21:29; 2 Timothy 4:12). In his second epistle to Timothy, Paul speaks of Onesiphorus as having served him in many things at Ephesus (2 Timothy 1:18). He also "sent Tychicus to
Ephesus" (4:12), probably to attend to the interests of the church there. Ephesus is twice mentioned in the Apocalypse (1:11; 2:1).
The apostle John, according to tradition, spent many years in Ephesus, where he died and was buried.
A part of the site of this once famous city is now occupied by a small Turkish village, Ayasaluk, which is regarded as a corruption of the two Greek words, hagios theologos; i.e., "the holy divine."
•EPHOD something girt, a sacred vestment worn originally by the high priest (Exodus 28:4), afterwards by the ordinary priest (1 Samuel 22:18), and characteristic of his office (1 Samuel 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Samuel 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Exodus 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and fastened round the waist by a "curious girdle of gold, blue, purple, and fine twined linen" (28:6-12).
The breastplate, with the Urim and Thummim, was attached to the ephod.
•EPHPHATHA the Greek form of a Syro-Chaldaic or Aramaic word, meaning "Be opened," uttered by Christ when healing the man who was deaf and dumb (Mark 7:34). It is one of the characteristics of Mark that he uses the very Aramaic words which fell from our Lord's lips. (See 3:17; 5:41; 7:11; 14:36; 15:34.)
•EPHRAIM double fruitfulness ("for God had made him fruitful in the land of his affliction"). The second son of Joseph, born in Egypt (Genesis 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, "guiding his hands wittingly." Before Joseph's death, Ephraim's family had reached the third generation (Genesis 50:23).
•EPHRAIM, GATE OF one of the gates of Jerusalem (2 Kings 14:13; 2 Chronicles 25:23), on the side of the city looking toward Ephraim, the north side.
•EPHRAIM IN THE WILDERNESS (John 11: 54), a town to which our Lord retired with his disciples after he had raised Lazarus, and when the priests were conspiring against him. It lay in the wild, uncultivated hill-country to the north-east of Jerusalem, betwen the central towns and the Jordan valley.
•EPHRAIM, MOUNT the central mountainous district of Palestine occupied by the tribe of Ephraim (Joshua 17:15; 19:50; 20:7), extending from Bethel to the plain of Jezreel. In Joshua's time (Joshua 17:18) these hills were densely wooded. They were intersected by well-watered, fertile valleys, referred to in Jeremiah 50:19. Joshua was buried at Timnath-heres among the mountains of Ephraim, on the north side of the hill of Gaash (Judges 2:9). This region is also called the "mountains of Israel" (Joshua 11:21) and the "mountains of Samaria" (Jeremiah 31:5, 6: Amos 3:9).
•EPHRAIM, THE TRIBE OF took precedence over that of Manasseh by virtue of Jacob's blessing (Genesis 41:52; 48:1). The descendants of Joseph formed two of the tribes of Israel, whereas each of the other sons of Jacob was the founder of only one tribe. Thus there were in reality thirteen tribes; but the number twelve was preserved by excluding that of
Levi when Ephraim and Manasseh are mentioned separately (Numbers 1:32-34; Joshua 17:14, 17; 1 Chronicles 7:20).
Territory of. At the time of the first census in the wilderness this tribe numbered 40,500 (Numbers 1:32, 33); forty years later, when about to take possession of the Promised Land, it numbered only 32,500. During the march (see CAMP) Ephraim's place was on the west side of the tabernacle (Numbers 2:18-24). When the spies were sent out to spy the land, "Oshea the son of Nun" of this tribe signalized himself.
The boundaries of the portion of the land assigned to Ephraim are given in Joshua 16:1-10. It included most of what was afterwards called Samaria as distinguished from Judea and Galilee. It thus lay in the centre of all traffic, from north to south, and from Jordan to the sea, and was about 55 miles long and 30 broad. The tabernacle and the ark were deposited within its limits at Shiloh, where it remained for four hundred years. During the time of the judges and the first stage of the monarchy this tribe manifested a domineering and haughty and discontented spirit. "For more than five hundred years, a period equal to that which elapsed between the Norman Conquest and the War of the Roses, Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised undisputed pre-eminence. Joshua the first conqueror, Gideon the greatest of the judges, and Saul the first king, belonged to one or other of the three tribes. It was not till the close of the first period of Jewish history that God 'refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved' (Psalm 78:67, 68). When the ark was removed from Shiloh to Zion the power of Ephraim was humbled."