Dor

(dwelling), (Joshua 17:11; 1 Kings 4:11) an ancient royal city of the Canaanites, (Joshua 12:23) whose ruler was an ally of Jabin king of Hazor against Joshua. (Joshua 11:1,2) It appears to have been within the territory of the tribe of Asher, though allotted to Manasseh, (Joshua 17:11; Judges 1:27) Solomon stationed at Dor one of his twelve purveyors. (1 Kings 4:11) jerome places it on the coast, "in the ninth mile from Caesarea, on the way to Ptolemais." Just at the point indicated is the small village of Tantura, probably an Arab corruption of Dora, consisting of about thirty houses, wholly constructed of ancient materials.


Dositheus

a "priest and Levite" who carried the translation of Esther to Egypt. (Esther 11:1,2)


Dothan

(two wells), a place first mentioned (Genesis 37:17) in connection with the history of Joseph, and apparently as in the neighborhood of Shechem. It next appears as the residence of Elisha. (2 Kings 6:13) It was known to Eusebius, who places it 12 miles to the north of Sebaste (Samaria); and here it has been discovered in our own times, still bearing its ancient name unimpaired.


Dove

The first menton of this bird occurs in Gen. 8. The dove's rapidity of flight is alluded to in (Psalms 55:6) the beauty of its plumage in (Psalms 68:13) its dwelling int he rocks and valleys in (Jeremiah 48:28) and Ezek 7:16 Its mournful voice in (Isaiah 38:14; 59:11; Nahum 2:7) its harmlessness in (Matthew 10:16) its simplicity in (Hosea 7:11) and its amativeness in (Song of Solomon 1:15; 2:14) Doves are kept in a domesticated state in many parts of the East. In Persia pigeon-houses are erected at a distance from the dwellings, for the purpose of collecting the dung as manure. There is probably an allusion to such a custom in (Isaiah 60:8)


Doves Dung

Various explanations have been given of the passage in (2 Kings 6:25) Bochart has labored to show that it denotes a species of cicer, "chick-pea," which he says the Arabs call usnan, and sometimes improperly "dove's" or "sparrow's dung." Great quantities of these are sold in Cairo to the pilgrims going to Mecca. Later authorities incline to think it the bulbous root of the Star of Bethlehem (ornithogalum, i.e. bird-milk), a common root in Palestine, and sometimes eaten.--ED. It can scarcely be believed that even in the worst horrors of a siege a substance so vile as is implied by the literal rendering should have been used for food.


Drachm

(Luke 15:8,9) 2 Macc 4:19; 10:20; 12:43, a Greek silver coin, varying in weight on account of the use of different talents. In Luke denarii (Authorized Version "piece of silver") seem to be intended. [[451]Money; [452]Silver]


Dragon

The translators of the Authorized Version, apparently following the Vulgate, have rendered by the same word "dragon" the two Hebrew words tan and tannin, which appear to be quite distinct in meaning.

+ The former is used, always in the plural, in (Job 30:29; Psalms 44:19; Isaiah 34:13; 43:20; Jeremiah 9:11) It is always applied to some creatures inhabiting the desert, and we should conclude from this that it refers rather to some wild beast than to a serpent. The syriac renders it by a word which, according to Pococke, means a "jackal." + The word tannin seems to refer to any great monster, whether of the land or the sea, being indeed more usually applied to some kind of serpent or reptile, but not exclusively restricted to that sense. (Exodus 7:9,10,12; 32:33; Psalms 91:13) In the New Testament it is found only in the Apocalypse, (Revelation 12:3,4,7,9,16,17) etc., as applied metaphorically to "the old serpent, called the devil, and Satan."


Dreams

The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in (1 Corinthians 14:15) dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part. Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant. And where dreams are recorded as means of God's revelation to his chosen servants, they are almost always referred to the periods of their earliest and most imperfect knowledge of him. Among the Jews, "if any person dreamed a dream which was peculiarly striking and significant, he was permitted to go to the high priest in a peculiar way, and see if it had any special import. But the observance of ordinary dreams and the consulting of those who pretend to skill in their interpretation are repeatedly forbidden. (13:1-5; 18:9-14)--Schaff.


Dress

This subject includes the following particulars:

+ Materials; + Color and decoration; + Name, form, and mode of wearing the various articles; + Special usages relating thereto. + Materials .--After the first "apron" of fig leaves, (Genesis 3:7) the skins of animals were used for clothing. (Genesis 3:21) Such was the "mantle" worn by Elijah. Pelisses of sheepskin still form an ordinary article of dress in the East. The art of weaving hear was known to the Hebrews at an early period, (Exodus 25:4; 26:7) and wool was known earlier still. (Genesis 38:12) Their acquaintance with linen and perhaps cotton dates from the captivity in Egypt, (1 Chronicles 4:21) silk was introduced much later. (Revelation 18:12) The use of mixed material, such as wool and flax, was forbidden. (Leviticus 19:19; 22:11) + Color and decoration.--The prevailing color of the Hebrew dress was the natural white of the materials employed, which might be brought to a high state of brilliancy by the art of the fuller. (Mark 9:3) The notice of scarlet thread, (Genesis 38:28) implies some acquaintance with dyeing. The elements of ornamentation were-- (1) weaving with threads previously dyed, (Exodus 35:25) (2) the introduction of gold thread or wire, (Exodus 27:6) ff; (3) the addition of figures. Robes decorated with gold, (Psalms 45:13) and with silver thread, cf. (Acts 12:21) were worn by royal personages; other kinds of embroidered robes were worn by the wealthy, (Judges 5:30; Psalms 45:14; Ezekiel 16:13) as well as purple, (Proverbs 31:22; Luke 16:19) and scarlet. (2 Samuel 1:24) + The names, forms, and modes of wearing the robes.-- The general characteristics of Oriental dress have preserved a remarkable uniformity in all ages: the modern Arab dresses much as the ancient Hebrew did. The costume of the men and women was very similar; there was sufficient difference, however, to mark the sex, and it was strictly forbidden to a woman to wear the appendages, such as the staff, signet-ring, and other ornaments, of a man; as well as to a man to wear the outer robe of a woman. (22:5) We shall first describe the robes which were common to the two sexes, and then those which were peculiar to women. (1) The inner garment was the most essential article of dress. It was a closely-fitting garment, resembling in form and use our shirt, though unfortunately translate "coat" in the Authorized Version. The material of which it was made was either wool, cotton or linen. It was without sleeves, and reached only to the knee. Another kind reached to the wrists and ankles. It was in either case kept close to the body by a girdle, and the fold formed by the overlapping of the robe served as an inner pocket. A person wearing the inner garment alone was described as naked. (2) There was an upper or second tunic, the difference being that it was longer than the first. (3) the linen cloth appears to have been a wrapper of fine linen, which might be used in various ways, but especially as a night-shirt. (Mark 14:51)

(4) The outer garment consisted of a quadrangular piece of woollen cloth, probably resembling in shape a Scotch plaid. The size and texture would vary with the means of the wearer. It might be worn in various ways, either wrapped round the body or thrown over the shoulders like a shawl, with the ends or "skirts" hanging down in front; or it might be thrown over the head, so as to conceal the face. (2 Samuel 15:30; Esther 6:12) The ends were skirted with a fringe and bound with a dark purple ribbon, (Numbers 15:38) it was confined at the waist by a girdle. The outer garment was the poor man's bed clothing. (Exodus 22:26,27) The dress of the women differed from that of the men in regard to the outer garment, the inner garment being worn equally by both sexes. (Song of Solomon 5:3) Among their distinctive robes we find a kind of shawl, (Ruth 3:15; Isaiah 3:22) light summer dresses of handsome appearance and ample dimensions, and gay holiday dresses. (Isaiah 3:24) The garments of females were terminated by an ample border of fringe (skirts, Authorized Version), which concealed the feet. (Isaiah 47:2; Jeremiah 13:22) The travelling cloak referred to by St. Paul, (2 Timothy 4:13) is generally identified with the Roman paenula . It is, however, otherwise explained as a travelling-case for carrying clothes or books. The coat of many colors worn by Joseph, (Genesis 37:3,23) is variously taken to be either a "coat of divers colors" or a tunic furnished with sleeves and reaching down to the ankles. The latter is probably the correct sense. + Special usages relating to dress.--The length of the dress rendered it inconvenient for active exercise; hence the outer garments were either left in the house by a person working close by, (Matthew 24:18) or were thrown off when the occasion arose, (Mark 10:50) or, if this were not possible, as in the case of a person travelling, they were girded up. (1 Kings 18:46; 1 Peter 1:13) On entering a house the upper garment was probably laid aside, and resumed on going out. (Acts 12:8) In a sitting posture, the garments concealed the feet; this was held to be an act of reverence. (Isaiah 6:2) The number of suits possessed by the Hebrews was considerable: a single suit consisted of an under and upper garment. The presentation of a robe in many instances amounted to installation or investiture, (Genesis 41:42; Esther 8:15; Isaiah 22:21) on the other hand, taking it away amounted to dismissal from office. 2 Macc. 4:38. The production of the best robe was a mark of special honor in a household. (Luke 15:22) The number of robes thus received or kept in store for presents was very large, and formed one of the main elements of wealth in the East, (Job 22:6; Matthew 6:19; James 5:2) so that to have clothing implied the possession of wealth and power. (Isaiah 3:6,7) On grand occasions the entertainer offered becoming robes to his guests. The business of making clothes devolved upon women in a family. (Proverbs 31:22; Acts 9:39) little art was required in what we may term the tailoring department; the garments came forth for the most part ready made from the loom, so that the weaver supplanted the tailor.


Drink, Strong

The Hebrew term shecar, in its etymological sense, applies to any beverage that had intoxicating qualities. With regard to the application of the term in later times we have the explicit statement of Jerome, as well as other sources of information, from which we may state the that following beverages were known to the Jews:--

+ Beer, which was largely consumed in Egypt under the name of zythus, and was thence introduced into Palestine. It was made of barley; certain herbs, such as lupine and skirret, were used as substitutes for hops. + Cider, which is noticed in the Mishna as apple wine. + Honey wine, of which there were two sorts, one consisting of a mixture of wine, honey and pepper; the other a decoction of the juice of the grape, termed debash (honey) by the Hebrews, and dibs by the modern Syrians. + Date wine, which was also manufactured in Egypt. It was made by mashing the fruit in water in certain proportions. + Various other fruits and vegetables are enumerated by Pliny as supplying materials for factitious or home-made wine, such as figs, millet, the carob fruit, etc. It is not improbable that the Hebrews applied raisins to this purpose in the simple manner followed by the Arabians, viz., by putting them in jars of water and burying them in the ground until fermentation took place.


Drusilla

(watered by the dew), daughter of herod Agrippa *., (Acts 24:24) ff., and Cypros. Born A.D. 38. She was at first betrothed to Antiochus Epiphanes, prince of Commagene, but was married to Azizus, king of Emesa. Soon after, Felix, procurator of Judea, brought about her seduction by means of the Cyprian sorcerer Simon, and took her as his wife. In (Acts 24:24) we find her in company with Felix at Caesarea. Felix who, together with his mother, perished in the eruption of Vesuvius under Titus.


Dulcimer

(Heb. sumphoniah) a musical instrument, mentioned in (Daniel 3:5,15) probably the bagpipe. The same instrument is still in use amongst peasants in the northwest of Asia and in southern Europe, where it is known by the similar name sampogna or zampogna.


Dumah

+ A son of Ishmael, most probably the founder of the Ishmaelite tribe of Arabia, and thence the name of the principal place of district inhabited by that tribe. (Genesis 25:14; 1 Chronicles 1:30; Isaiah 21:11) + A city in the mountainous district of Judah, near Hebron, (Joshua 15:52) represented by the ruins of a village called ed-Daumeh, six miles southwest of Hebron.


Dung

The uses of dung were two-fold--as manure and as fuel. The manure consisted either of straw steeped in liquid manure, (Isaiah 25:10) or the sweepings, (Isaiah 5:25) of the streets and roads, which were carefully removed from about the houses, and collected in heaps outside the walls of the towns at fixed spots--hence the dung-gate at Jerusalem--and thence removed in due course to the fields. The difficulty of procuring fuel in Syria, Arabia and Egypt has made dung in all ages valuable as a substitute. It was probably used for heating ovens and for baking cakes, (Ezra 4:12,15) the equable heat which it produced adapting it pecularily for the latter operation. Cow's and camels dung is still used for a similar purpose by the Bedouins.


Dura

(a circle), the plain where Nebuchadnezzar set up the golden image, (Daniel 3:1) has been sometimes identified with a tract a little below Tekrit, on the left bank of the Tigris, where the name Dur is still found. M. Oppert places the plain (or, as he calls it, the "valley") of Dura to the southeast of Babylon, in the vicinity of the mound of Dowair or Duair, where was found the pedestal of a huge statue.


Eagle

(Heb. nesher, i.e. a tearer with the beak). At least four distinct kinds of eagles have been observed in Palestine, viz., the golden eagle, Aquila chrysaetos, the spotted eagle, Aquila naevia, the imperial eagle, Aquila heliaca, and the very common Circaetos gallicus . The Hebrew nesher may stand for any of these different species, though perhaps more particular reference to the golden and imperial eagles and the griffon vulture may be intended. The passage in Micah, (Micah 1:16) "enlarge thy baldness as the eagle," may refer to the griffon vulture, Vultur fulvus, in which case the simile is peculiarly appropriate, for the whole head and neck of this bird are destitute of true feathers. The "eagles" of (Matthew 24:28; Luke 17:37) may include the Vultur fulvus and Neophron percnopterus ; though, as eagles frequently prey upon dead bodies, there is no necessity to restrict the Greek word to the Vulturidae . The figure of an eagle is now and has long been a favorite military ensign. The Persians so employed it; a fact which illustrates the passage in (Isaiah 46:11) The same bird was similarly employed by the Assyrians and the Romans.


Earing

(Genesis 45:6; Exodus 34:21) Derived from the Latin arare, to plough; hence it means ploughing.


Earnest

(2 Corinthians 1:22; 5:5; Ephesians 1:14) The Hebrew word was used generally for pledge, (Genesis 38:17) and in its cognate forms for surety, (Proverbs 17:18) and hostage . (2 Kings 14:14) The Greek derivative, however, acquired a more technical sense as signifying the deposit paid by the purchaser on entering into an agreement for the purchase of anything. In the New Testament the word is used to signify the pledge or earnest of the superior blessings of the future life.


Earrings

The material of which earrings were made was generally gold, (Exodus 32:2) and their form circular. They were worn by women and by youth of both sexes. These ornaments appear to have been regarded with superstitious reverence as an amulet. On this account they were surrendered along with the idols by Jacob's household. (Genesis 35:4) Chardin describes earrings with talismanic figures and characters on them as still existing in the East. Jewels were sometimes attached to the rings. The size of the earrings still worn in eastern countries far exceeds what is usual among ourselves; hence they formed a handsome present, (Job 42:11) or offering to the service of God. (Numbers 31:50)


Earth

The term is used in two widely-different senses: (1) for the material of which the earth's surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter.

+ Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) + Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to the ground on which a man stands. (Genesis 33:3) The two former senses alone concern us, the fairest involving an inquiry into the opinions of the Hebrews on cosmogony, the second on geography. + cosmogony.-- (1) The Hebrew cosmogony is based upon the leading principle that the universe exists, not independently of God, nor yet co-existent with God, nor yet in opposition to him as a hostile element, but dependently upon him, subsequently to him and in subjection to him. (2) Creation was regarded as a progressive work--a gradual development from the inferior to the superior orders of things. + Geography.--There seems to be traces of the same ideas as prevailed among the Greeks, that the world was a disk, (Isaiah 40:22) bordered by the ocean, with Jerusalem as its centre, like Delphi as the navel, or, according to another view, the highest point of the world. As to the size of the earth, the Hebrews had but a very indefinite notion.


Earthquake

Earthquakes, more or less violent, are of frequent occurrence in Palestine. The most remarkable occurred in the reign of Uzziah. (Zechariah 14:5) From (Zechariah 14:4) we are led to infer that a great convulsion took place at this time in the Mount of Olives, the mountain being split so as to leave a valley between its summit. An earthquake occurred at the time of our Saviour's crucifixion. (Matthew 27:51-54) Earthquakes are not unfrequently accompanied by fissures of the earth's surface; instances of this are recorded in connection with the destruction of Korah and his company, (Numbers 16:32) and at the time of our Lord's death, (Matthew 27:51) the former may be paralleled by a similar occurrence at Oppido in Calabria A.D. 1783, where the earth opened to the extent of five hundred and a depth of more than two hundred feet.


East

The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)


Easter

(Acts 12:4) In the earlier English versions Easter has been frequently used as the translation of pascha (passover). In the Authorized Version Passover was substituted in all passages but this; and in the new Revision Passover is used here. [[457]Passover]


Ebal

+ One of the sons of Shobal the son of Seir. (Genesis 36:23; 1 Chronicles 1:40) + Obal the son of Joktan. (1 Chronicles 1:22) comp. Genesis 10:28


Ebal, Mount

a mount in the promised land, on which the Israelites were to "put" the curse which should fall upon them if they disobeyed the commandments of Jehovah. The blessing consequent on obedience was to be similarly localized on Mount Gerizim. (11:26-29) Ebal and Gerizim are the mounts which form the sides of the fertile valley in which lies Nablus, the ancient Shechem-Ebal on the north and Gerizim on the south. (They are nearly in the centre of the country of Samaria, about eight hundred feet above Nablus in the valley; and they are so near that all the vast body of the people could hear the words read from either mountain. The experiment has repeatedly been tried in late years.--Ed.) The modern name of Ebal is Sitti Salamiyah, from a Mohammedan female saint, whose tomb is standing on the eastern part of the ridge, a little before the highest point is reached.


Ebed

(a servant). (Many MSS. have [458]Eber.)

+ Father of Gaal, who with his brethren assisted the men of Shechem in their revolt against Abimelech. (Judges 9:26,28,30,31,35) (B.C. 1206). + Son of Jonathan; one of the Bene-Adin who returned form Babylon with Ezra. (Ezra 8:6)


Ebedmelech

(a king's servant), an Ethiopian eunuch in the service of King Zedekiah, through whose interference Jeremiah was released from prison. (Jeremiah 38:7) ff.; Jere 39:15 ff. (B.C. 1589).


Ebenezer

(stone of help), a stone set up by Samuel after a signal defeat of the Philistines, as a memorial of the "help" received on the occasion from Jehovah. (1 Samuel 7:12) Its position is carefully defined as between Mizpeh and Shen.


Eber

+ Son of Salah, and great-grandson of Shem. (Genesis 10:24; 1 Chronicles 1:19) (B.C. 2277-1813.) [For confusion between Eber and Heber see [459]Heber] + Son of Elpaal and descendant of Sharahaim of the tribe of Benjamin. (1 Chronicles 8:12) (B.C. 1400). + A priest in the days of Joiakim the son of Jeshua. (Nehemiah 12:20) (B.C. 445.)


Ebiasaph

(1 Chronicles 6:23,37) [See [460]Abiasaph]


Ebony

(Ezekiel 27:15) one of the valuable commodities imported into Tyre by the men of Dedan; a hard, heavy and durable wood, which admits of a fine polish or gloss. The most usual color is black, but it also occurs red or green. The black is the heart of a tree called Diospyros ebenum . It was imported from India or Ceylon by Phoenician traders.


Ebronah

(passage), one of the halting-places of the Israelites in the desert, immediately preceding Ezion-geber. (Numbers 33:34,35)


Ecbatana

Ezra 6:2 margin. In the apocryphal books Ecbatana is frequently mentioned. Two cities named Ecbatana seem to have existed in ancient times, one the capital of northern Media--the Media Atropatene of Strabo--the other the metropolis of the larger and more important province known as Media Magna. The site of the former appears to be marked by the very curious ruins at Takht-i-Suleiman.


Ecclesiastes

(the preacher). The title of this book is in Hebrew Koheleth, signifying one who speaks publicly in an assembly. Koheleth is the name by which Solomon, probably the author, speaks of himself throughout the book. The book is that which it professes to be,--the confession of a man of wide experience looking back upon his past life and looking out upon the disorders and calamities which surround him. The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has through all this been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him.


Ecclesiasticus

one of the books of the Apocrypha. This title is given in the Latin version to the book which is called in the Septuagint THE WISDOM OF JESUS THE SON OF SIRACH. The word designates the character of the writing, as publicly used in the services of the Church.


Eclipse Of The Sun

No historical notice of an eclipse occurs in the Bible, but there are passages in the prophets which contain manifest allusion to this phenomenon. (Joel 2:10,31; 3:15; Amos 8:9; Micah 3:6; Zechariah 14:6) Some of these notices probably refer to eclipses that occurred about the time of the respective compositions: thus the date of Amos coincides with a total eclipse which occurred Feb. 9, B.C. 784, and was visible at Jerusalem shortly after noon; that of Micah with the eclipse of June 5, B.C. 716. A passing notice in (Jeremiah 15:9) coincides in date with the eclipse of Sept. 30, B.C. 610, so well known from Herodotus' account (i. 74, 103). The darkness that overspread the world at the crucifixion cannot with reason be attributed to an eclipse, as the moon was at the full at the time of the passover.


Ed

(witness), a word inserted in the Authorized Version of (Joshua 22:34) apparently on the authority of a few MSS., and also of the Syriac and Arabic versions, but not existing in the generally-received Hebrew text.


Edar, Tower Of

(accur. [461]Eder, a flock), a place named only in (Genesis 35:21) According to Jerome it was one thousand paces from Bethlehem.


Eden

+ A Gershonite Levite, son of Joah, in the days of Hezekiah. (2 Chronicles 29:12) (B.C. 727.) + Also a Levite, probably identical with the preceding. (2 Chronicles 31:15)

+ The first residence of man, called in the Septuagint Paradise. The latter is a word of Persian origin, and describes an extensive tract of pleasure land, somewhat like an English park; and the use of it suggests a wider view of man's first abode than a garden. The description of Eden is found in (Genesis 2:8-14) In the eastern portion of the region of Eden was the garden planted. The Hiddekel, one of its rivers, is the modern Tigris; the Euphrates is the same as the modern Euphrates. With regard to the Pison and Gihon a great variety of opinion exists, but the best authorities are divided between (1) Eden as in northeast Arabia, at the junction of the Euphrates and Tigris, and their separation again, making the four rivers of the different channels of these two, or

(2), and most probably, Eden as situated in Armenia, near the origin of the rivers Tigris and Euphrates, and in which same region rise the Araxes (Pison of Genesis) and the Oxus (Gihon). + One of the marts which supplied the luxury of Tyre with richly-embroidered stuffs. In (2 Kings 19:12) and Isai 37:12 "The sons of Eden" are mentioned with Gozan, Haran and Rezeph as victims of the Assyrian greed of conquest. Probability seems to point to the northwest of Mesopotamia as the locality of Eden. + BETH-EDEN, "house of pleasure:" probably the name of a country residence of the kings of Damascus. (Amos 1:5)


Eder

+ One of the towns of Judah, in the extreme south, and on the borders of Edom. (Joshua 15:21) No trace of it has been discovered in modern times. + A Levite of the family of Merari, in the time of David. (1 Chronicles 23:23; 24:30)


Edom, Idumaea Or Idumea

(red). The name Edom was given to Esau, the first-born son of Isaac and twin brother of Jacob, when he sold his birthright to the latter for a meal of lentil pottage. The country which the Lord subsequently gave to Esau was hence called "the country of Edom," (Genesis 32:3) and his descendants were called Edomites. Edom was called Mount Seir and Idumea also. Edom was wholly a mountainous country. It embraced the narrow mountainous tract (about 100 miles long by 20 broad) extending along the eastern side of the Arabah from the northern end of the Gulf of Elath to near the southern end of the Dead Sea. The ancient capital of Edom was Bozrah (Buseireh). Sela (Petra) appears to have been the principal stronghold in the days of Amaziah (B.C. 838). (2 Kings 14:7) Elath and Ezion-geber were the seaports. (2 Samuel 8:14; 1 Kings 9:26) History.--Esau's bitter hatred to his brother Jacob for fraudulently obtaining his blessing appears to have been inherited by his latest posterity. The Edomites peremptorily refused to permit the Israelites to pass through their land. (Numbers 20:18-21) For a period of 400 years we hear no more of the Edomites. They were then attacked and defeated by Saul, (1 Samuel 14:47) and some forty years later by David. (2 Samuel 8:13,14) In the reign of Jehoshaphat (B.c. 914) the Edomites attempted to invade Israel, but failed. (2 Chronicles 20:22) They joined Nebuchadnezzar when that king besieged Jerusalem. For their cruelty at this time they were fearfully denounced by the later prophets. (Isaiah 34:5-8; 63:1-4; Jeremiah 49:17) After this they settled in southern Palestine, and for more than four centuries continued to prosper. But during the warlike rule of the Maccabees they were again completely subdued, and even forced to conform to Jewish laws and rites, and submit to the government of Jewish prefects. The Edomites were now incorporated with the Jewish nation. They were idolaters. (2 Chronicles 25:14,15,20) Their habits were singular. The Horites, their predecessors in Mount Seir, were, as their name implies, troglodytes, or dwellers in caves; and the Edomites seem to have adopted their dwellings as well as their country. Everywhere we meet with caves and grottos hewn in the soft sandstone strata.


Edrei

+ One of the two capital cities of Bashan, in the territory of Manasseh east of the Jordan. (Numbers 21:33; 1:4; 3:10; Joshua 12:4) In Scripture it is only mentioned in connection with the victory gained by the Israelites over the Amorites under Og their king, and the territory thus acquired. The ruins of this ancient city, still bearing the name Edr'a, stand on a rocky promontory which projects from the southwest corner of the Lejah. The ruins are nearly three miles in circumference, and have a strange, wild, look, rising up in dark, shattered masses from the midst of a wilderness of black rocks. + A town of northern Palestine, allotted to the tribe of Naphtali, and situated near Kedesh. (Joshua 19:37) About two miles south of Kedesh is a conical rocky hill called Tell Khuraibeh, the "tell of the ruin," which may be the site of Edrei.


Education

There is little trace among the Hebrews in earlier times of education in any other subjects than the law. The wisdom therefore and instruction, of which so much is said in the book of Proverbs, are to be understood chiefly of moral and religious discipline, imparted, according to the direction of the law, by the teaching and under the example of parents. (But Solomon himself wrote treatises on several scientific subjects, which must have been studied in those days.) In later times the prophecies and comments on them, as well as on the earlier Scriptures, together with other subjects, were studied. Parents were required to teach their children some trade. (Girls also went to schools, and women generally among the Jews were treated with greater equality to men than in any other ancient nation.) Previous to the captivity, the chief depositaries of learning were the schools or colleges, from which in most cases proceeded that succession of public teachers who at various times endeavored to reform the moral and religious conduct of both rulers and people. Besides the prophetical schools instruction was given by the priests in the temple and elsewhere. [See [463]Schools]


Eglah

(a heifer), one of David's wives during his reign in Hebron. (2 Samuel 3:5; 1 Chronicles 3:3) (B.C. 1055.)


Eglaim

(two ponds), a place named only in (Isaiah 15:8) probably the same as EN-EGLAIM.


Eglon

+ A king of the Moabites, (Judges 3:12) ff., who, aided by the Ammonites and the Amelekites, crossed the Joran and took "the city of palm trees." (B.C. 1359.) here, according to Josephus, he built himself a palace, and continued for eighteen years to oppress the children of Israel, who paid him tribute. He was slain by Ehud. [[464]Ehud] + A town of Judah in the low country. (Joshua 15:39) The name survives in the modern Ajlan, a shapeless mass of ruins, about 10 miles from Eleutheropolis and 14 from Gaza, on the south of the great maritime plain.


Egypt

(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt--the valley of the Nile--and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation.--Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. [465]Names.--The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two natural divisions of the country into an upper and a lower region. The Arabic name of Egypt--Mizr-- signifies "red mud." Egypt is also called in the Bible "the land of Ham," (Psalms 105:23,27) comp. Psalms 78:51--a name most probably referring to Ham the son of Noah--and "Rahab," the proud or insolent: these appear to be poetical appellations. The common ancient Egyptian name of the country is written in hieroglyphics Kem, which was perhaps pronounced Chem. This name signifies, in the ancient language and in Coptic, "black," on account of the blackness of its alluvial soil. We may reasonably conjecture that Kem is the Egyptian equivalent of Ham. GENERAL APPEARANCE, CLIMATE, ETC.--The general appearance of the country cannot have greatly changed since the days of Moses. The whole country is remarkable for its extreme fertility, which especially strikes the beholder when the rich green of the fields is contrasted with the utterly bare, yellow mountains or the sand-strewn rocky desert on either side. The climate is equable and healthy. Rain is not very unfrequent on the northern coast, but inland is very rare. Cultivation nowhere depends upon it. The inundation of the Nile fertilizes and sustains the country, and makes the river its chief blessing. The Nile was on this account anciently worshipped. The rise begins in Egypt about the summer solstice, and the inundation commences about two months later. The greatest height is attained about or somewhat after the autumnal equinox. The inundation lasts about three months. The atmosphere, except on the seacoast, is remarkably dry and clear, which accounts for the so perfect preservation of the monuments, with their pictures and inscriptions. The heat is extreme during a large part of the year. The winters are mild,--from 50


Ehi

(my brother), head of one of the Benjamite houses according to the list in (Genesis 46:21) He seems to be the same as Ahiram in the list in (Numbers 26:38) In (1 Chronicles 8:1) he is called Aharah, and perhaps also Ahoah in ver. 4, Ahiah, ver. 7, and Aher, (1 Chronicles 7:12)


Ehud

+ Ehud son of Bilhah, and great-grandson of Benjamin the patriarch. (1 Chronicles 7:10; 8:6) + Ehud son of Gera, of the tribe of Benjamin, (Judges 3:15) the second judge of the Israelites. (B.C. about 1370.) In the Bible he is not called a judge, but a deliverer (l.c.): so Othniel, (Judges 3:9) and all the Judges. (Nehemiah 9:27) As a Benjamite he was specially chosen to destroy Eglon, who had established himself in Jericho, which was included in the boundaries of that tribe. He was very strong, and left-handed. [[466]Eglon]


Eker

(a rooting up), a descendant of Judah. (1 Chronicles 2:27)


Ekron

(torn up by the roots; emigration), one of the five towns belonging to the lords of the Philistines, and the most northerly of the five. (Joshua 13:3) Like the other Philistine cities its situation was in the lowlands. It fell to the lot of Judah. (Joshua 15:45,46; Judges 1:18) Afterwards we find it mentioned among the cities of Dan. (Joshua 19:43) Before the monarchy it was again in full possession of the Philistines. (1 Samuel 5:10) Akir, the modern representative of Ekron, lies about five miles southwest of Ramleh . In the Apocrypha it appears as [467]Accaron. 1Macc 10:89 only.


Elada

(whom God has put on), a descendant of Ephraim through Shuthelah. (1 Chronicles 7:20)


Elah

+ One of the dukes of Edom. (Genesis 36:41; 1 Chronicles 1:52) + Shimei ben-Elah was Solomon's commissariat officer in Benjamin. (1 Kings 4:18) (B.C. 1013.) + A son of Caleb the son of Jephuneh. (1 Chronicles 4:15) (B.C. 1450.) + Son of Uzzi, a Benjamite, (1 Chronicles 9:8) s, and one of the chiefs of the tribe at the settlement of the country. (B.C. 536.)

+ The son and successor of Baasha king of Israel. (1 Kings 16:8-10) His reign laster for little more than a year; comp. ver. 8 with 10. (B.C. 928-7.) He was killed while drunk, by Zimri, in the house of his steward Azra, who was probably a confederate in the plot. + Father of Hoshea, the last king of Israel. (2 Kings 15:30; 17:1) (B.C. 729 or before.).


Elah, The Valley Of

(valley of the terebinth), the valley in which David killed Goliath. (1 Samuel 17:2,19) It lay somewhere near Socoh of Judah and Azekah, and was nearer Ekron than any other Philistine town. 1Sam. 17.


Elam

+ This seems to have been originally the name of a man, the son of Shem. (Genesis 10:22; 1 Chronicles 1:17) Commonly, however, it is used as the appellation of a country. (Genesis 14:1,9; Isaiah 11:11; 21:2) The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place possessed earlier by Babylon, (Genesis 10:10) and later by either Babylon or Assyria. + A Korhite Levite in the time of King David. (1 Chronicles 26:3) (B.C. 1014.) + A chief man of the tribe of Benjamin. (1 Chronicles 8:24) + "Children of Elam," to the number of 1254, returned with Zerubbabel from Babylon. (Ezra 2:7; Nehemiah 7:12) 1Esd. 5:12. (B.C. 536 or before.) Elam occurs amongst the names of the chief of the people who signed the covenant with Nehemiah. (Nehemiah 10:14) + In the same lists is a second Elam, whose sons, to the same number as in the former case, returned with Zerubbabel, (Ezra 2:31; Nehemiah 7:34) and which for the sake of distinction is called "the other Elam." + One of the priests who accompanied Nehemiah at the dedication of the new wall of Jerusalem. (Nehemiah 12:42)


Elamites

This word is found only in (Ezra 4:9) The Elamites were the original inhabitants of the country called Elam; they were descendants of Shem, and perhaps drew their name from an actual man Elam. (Genesis 10:22)


Elasah

+ A priest in the time of Ezra who had married a Gentile wife. (Ezra 10:22) (B.C. 458). + Son of Shaphan, one of the two men who were sent on a mission by King Zedekiah to Nebuchadnezzar at Babylon. (Jeremiah 29:3) (B.C. 594.)


Elath, Eloth

(a grove), the name of a town of the land of Edom, commonly mentioned with Ezion-geber, and situated at the head of the Arabian Gulf, which was thence called the Elanitic Gulf. It first occurs in the account of the wanderings, (2:8) and in later times must have come under the rule of David. (2 Samuel 8:14) We find the place named again in connection with Solomon's navy. (1 Kings 9:26) comp. 2Chr 8:17 In the Roman period it became a frontier town of the south and the residence of a Christian bishop. The Arabic name is Eyleh, and palm groves still exist there, after which it was named.


Elbethel

(the God of Bethel), the name which Jacob is said to have bestowed on the place at which God appeared to him when he was flying from Esau. (Genesis 35:7)


Eldaah

(Genesis 25:4; 1 Chronicles 1:3) the last in order of the sons of Midian.


Eldad

(favored of God) and Me'dad (love), two of the seventy elders to whom was communicated the prophetic power of Moses. (Numbers 11:16,26) (B.C. 1490.) Although their names were upon the last which Moses had drawn up, (Numbers 11:26) they did not repair with the rest of their brethren to the tabernacle, but continued to prophesy in the camp. moses, being requested by Joshua to forbid this, refused to do so, and expressed a wish that the gift of prophecy might be diffused throughout the people.


Elder

The term elder, or old man as the Hebrew literally imports, was one of extensive use, as an official title, among the Hebrews and the surrounding nations, because the heads of tribes and the leading people who had acquired influence were naturally the older people of the nation. It had reference to various offices. (Genesis 24:2; 50:7; 2 Samuel 12:17; Ezekiel 27:9) As betokening a political office, it applied not only to the Hebrews, but also to the Egyptians, (Genesis 50:7) the Moabites and the Midianites. (Numbers 22:7) The earliest notice of the elders acting in concert as a political body is at the time of the Exodus. They were the representatives of the people, so much so that elders and people are occasionally used as equivalent terms; comp. (Joshua 24:1) with (Joshua 24:2,19,21) and (1 Samuel 8:4) with (1 Samuel 8:7,10,19) Their authority was undefined, and extended to all matters concerning the public weal. Their number and influence may be inferred from (1 Samuel 30:26)ff. They retained their position under all the political changes which the Jews underwent. The seventy elders mentioned in Exodus and Numbers were a sort of governing body, a parliament, and the origin of the tribunal of seventy elders called the Sanhedrin or Council. In the New Testament Church the elders or presbyters were the same as the bishops. It was an office derived from the Jewish usage of elders or rulers of the synagogues. [[468]Bishop]


Elead

(praised by God), a descendant of Ephraim. (1 Chronicles 7:21)


Elealeh

(the ascending of God), a place on the east of Jordan, taken possession of and rebuilt by the tribe of Reuben. (Numbers 32:3,37) By Isaiah and Jeremiah it is mentioned as a Moabite town. (Isaiah 15:4; 16:9; Jeremiah 48:34)


Eleasah

+ Son of Helez, one of the descendants of Judah, of the family of Hezron. (1 Chronicles 2:39) (B.C. after 1046.) + Son of Rapha or Rephaiah; a descendant of Saul through Jonathan and Merib-baal or Mephibosheth. (1 Chronicles 8:37; 9:43) (B.C. before 588.)


Eleazar

+ Third son of Aaron. After the death of Nadab and Abihu without children, (Leviticus 10:6; Numbers 3:4) Eleazar was appointed chief over the principal Levites. (Numbers 3:32) With his brother Ithamar he ministered as a priest during their father's lifetime, and immediately before his death was invested on Mount Hor with the sacred garments, as the successor of Aaron in the office of high priest. (Numbers 20:28) (B.C. 1452.) One of his first duties was in conjunction with Moses to superintend the census of the people. (Numbers 26:3) After the conquest of Canaan by Joshua he took part in the distribution of the land. (Joshua 14:1) The time of his death is not mentioned in Scripture. + The son of Abinadab, of the hill of Kirjath-jearim. (1 Samuel 7:1) (B.C. 1134.) + One of the three principal mighty men of David's army. (2 Samuel 23:9; 1 Chronicles 11:12) (B.C. 1046.) + A Merarite Levite, son of Mahli and grandson of Merari. (1 Chronicles 23:21,22; 24:28) + A priest who took part in the feast of dedication under Nehemiah. (Nehemiah 12:42) (B.C. 446.) + One of the sons of Parosh, an Israelite (i.e. a layman) who had married a foreign wife. (Ezra 10:25) + Son of Phinehas, a Levite. (Ezra 8:33) + The son of Eliud, in the genealogy of Jesus Christ. (Matthew 1:15)


Eleloheisrael

(God, the God of Israel), the name bestowed by Jacob on the altar which he erected facing the city of Shechem. (Genesis 33:19,20)


Eleph

(the ox), one of the towns allotted to Benjamin, and named next to Jerusalem. (Joshua 18:28)


Elhanan

+ A distinguished warrior in the time of King David, who performed a memorable exploit against the Philistines. (2 Samuel 21:19; 1 Chronicles 20:5) (B.C. about 1020.) + One of "the thirty" of David's guard, and named first on the list. (2 Samuel 23:24; 1 Chronicles 11:26)


Eli

(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. (Leviticus 10:1,2,12) comp. 1Kin 2:27 with 2Sam 8:17; 1Chr 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, (1 Kings 1:7; 2:26,27) when it passed back again to the family of Eleazar int he person of Zadok. (1 Kings 2:35) Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. (1 Samuel 2:22-25) when his sons profaned the priesthood; comp. (1 Samuel 2:27-36) with 1Kin 2:27 Notwithstanding this one great blemish, the character of Eli is marked by eminent piety, as shown by his meek submission to the divine judgment, (1 Samuel 3:18) and his supreme regard for the ark of God. (1 Samuel 4:18) In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, (1 Samuel 4:18) In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, (1 Samuel 4:18) overcome by the disastrous intelligence that the ark of God had been taken in battle by the Philistines, who had also slain his sons Hophni and Phinehas.


Eli, Eli, Lama Sabachthani

The Hebrew form, as Eloi, Eloi, etc., is the Syro-Chaldaic (the common language in use by the Jews in the time of Christ) of the first words of the twenty-second Psalm; they mean "My God, my God, why hast thou forsaken me?"


Eliab

+ Son of Helon and leader of the tribe of Zebulun at the time of the census in the wilderness of Sinai. (Numbers 1:9; 2:7; 7:24,29; 10:16) (B.C. 1490.) + A Reubenite, father of Dathan and Abiram. (Numbers 16:1,12; 26:8,9; 11:6) + One of David's brothers, the eldest of the family. (1 Samuel 16:6; 17:13,28; 1 Chronicles 2:13) (B.C. 1063.) + A Levite in the time of David, who was both a "porter" and a musician on the "psaltery." (1 Chronicles 15:18,20; 16:5) + One of the warlike Gadite leaders who came over to David when he was in the wilderness taking refuge from Saul. (1 Chronicles 12:9) (B.C. 1061.) + An ancestor of Samuel the prophet; a Kohathite Levite, son of Nahath. (1 Chronicles 6:27) (B.C. 1250). + Son of Nathanael, one of the fore-fathers of Judith, and therefore belonging to the tribe of Simeon. Judith 8:1.


Eliada

+ One of David's sons; according to the lists, the youngest but one of the family born to him after his establishment in Jerusalem. (2 Samuel 5:16; 1 Chronicles 3:8) (B.C. after 1033.) + A mighty man of war, a Benjamite, who led 200,000 of his tribe to the army of Jehoshaphat. (2 Chronicles 17:17) (B.C. 945.)


Eliadah

father of Rezon, the captain of a marauding band that annoyed Solomon. (1 Kings 11:23)


Eliah

+ A Benjamite, a chief man of the tribe. (1 Chronicles 8:27) + One of the Bene-Elam, an Israelite (i.e. a layman) who had married a foreign wife. (Ezra 10:26)


Eliahba

(whom God hides), on of the thirty of David's guard. (2 Samuel 23:32; 1 Chronicles 11:33) (B.C. 1046.)


Eliakim

+ Son of Hilkiah, master of Hezekiah's household ("over the house," as) (Isaiah 36:3) (2 Kings 18:18,26,37) (B.C. 713.) Eliakim was a good man, as appears by the title emphatically applied to him by God, "my servant Eliakim," (Isaiah 22:20) and also in the discharge of the duties of his high station, in which he acted as a "father to the inhabitants of Jerusalem, and to the house of Judah." (Isaiah 22:21) + The original name of Jehoiakim king of Judah. (2 Kings 23:34; 2 Chronicles 36:4) + A priest in the days of Nehemiah, who assisted at the dedication of the new wall of Jerusalem. (Nehemiah 12:41) (B.C. 446.) + Eldest son of Abiud or Judah; brother of Joseph, and father of Azor. (Matthew 1:13) + son of Melea, and father of Jonan. (Luke 3:30,31)


Eliam

+ Father of Bath-sheba, the wife of David. (11:3) + One of David's "thirty" warriors. (2 Samuel 23:34)


Eliasaph

+ Head of the tribe of Dan at the time of the census in the wilderness of Sinai. (Numbers 1:14; 2:14; 7:42,47; 10:20) (B.C. 1490.) + A levite, and "chief of the Gershonites" at the same time. (Numbers 3:24)


Eliashib

+ A priest in the time of King David eleventh in the order of the "governors" of the sanctuary. (1 Chronicles 24:12) + One of the latest descendants of the royal family of Judah. (1 Chronicles 3:24) + High priest at Jerusalem at the time of the rebuilding of the walls under Nehemiah. (Nehemiah 3:1,20,21) (B.C. 446.) + A singer in the time of Ezra who had married a foreign wife. (Ezra 10:24) + A son of Zattu, (Ezra 10:27) and + A son of Bani, (Ezra 10:36) both of whom had transgressed in the same manner. (B.C. 458.)


Eliathah

(to whom God comes), a musician in the temple in the time of King David. (1 Chronicles 25:4,27)


Elidad

(whom God loves), the man chosen to represent the tribe of Benjamin in the division of the land of Canaan. (Numbers 34:21) (B.C. 1452.)


Eliel

+ One of the heads of the tribe of Manasseh on the east of Jordan. (1 Chronicles 5:24) + A forefather of Samuel the prophet. (1 Chronicles 6:34) + A chief man in the tribe of Benjamin. (1 Chronicles 8:20) + Also a Benjamite chief. (1 Chronicles 8:22) + One of the heroes of David's guard. (1 Chronicles 11:46) + Another of the same guard. (1 Chronicles 11:47) + One of the Gadite heroes who came across Jordan to David when he was in the wilderness of Judah hiding from Saul. (1 Chronicles 12:11) + A Kohathite Levite at the time of transportation of the ark from the house of Obed-edom to Jerusalem. (1 Chronicles 15:9,11) (B.C. 1043.) + A Levite in the time of Hezekiah; one of the overseers of the offerings made in the temple. (2 Chronicles 31:13) (B.C. 726.)


Elienai

(my eyes are toward God) a descendant of Benjamin, and a chief man in the tribe. (1 Chronicles 8:20)


Eliezar

+ Abraham's chief servant, called by him "Eliezer of Damascus." (Genesis 15:2) (B.C. 1857.) + Second son of Moses and Zipporah (B.c. 1523), to whom his father gave this name because "the God of my father was mine help, and delivered me from the sword of Pharaoh." (Exodus 18:4; 1 Chronicles 23:15,17; 26:25) + One of the sons of Becher, the son of Benjamin. (1 Chronicles 7:8) + A priest in the reign of David. (1 Chronicles 15:24) + Son of Zichri, ruler of the Reubenites in the reign of David. (1 Chronicles 27:16) + Son of Dodavah, of Mareshah in Judah, (2 Chronicles 20:37) a prophet, who rebuked Jehoshaphat for joining himself with Ahaziah king of Israel. (B.C. 895.) + A chief Israelite whom Ezra sent with others from Ahava to Cesiphia, to induce some Levites and Nethinim to accompany him to Jerusalem. (Ezra 8:16) (B.C. 459.) 8,9,10. A priest, a Levite and an Israelite of the sons of Harim, who had married foreign wives. (Ezra 10:18,23,31) + Son of Jorim, in the genealogy of Christ. (Luke 3:29)


Elihoenai

(my eyes are toward Jehovah), son of Zerahiah, who with 200 men returned from the captivity with Ezra. (Ezra 8:4) (B.C. 459.)


Elihoreph

(God is his reward), one of Solomon's scribes. (1 Kings 4:3)


Elihu

+ One of the interlocutors in the book of Job. [[469]Job, [470]Job, Book Of] He is described as the "son of Baerachel the Buzite." + A forefather of Samuel the prophet. (1 Samuel 1:1) + In (1 Chronicles 27:18) Elihu "of the brethren of David" is mentioned as the chief of the tribe of Judah. + One of the captains of the thousands of Manasseh, (1 Chronicles 12:20) who followed David to Ziklag after he had left the Philistine army on the eve of the battle of Gilboa. + A Korhite Levite in the time of David. (1 Chronicles 26:7)


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

+ Elsest son of Neariah, the son of Shemaiah. (1 Chronicles 3:23,24) + Head of a family of the Simeonites. (1 Chronicles 4:36) (B.C. after 1451.) + Head of one of the families of the sons of Becher, the son of Benjamin. (1 Chronicles 7:8) + A Korhite Levite, and one of the doorkeepers of the "house of Jehovah." (1 Chronicles 26:3) + 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 + 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) [[471]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) [[472]Eliphelet, 2]


Eliphaz

+ The son of Esau and Adah, and the father of Teman. (Genesis 36:4; 1 Chronicles 1:35,36) + 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) [[473]Job, [474]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 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.) + Another son of David, belonging also to the Jerusalem family, and apparently the last of his sons. (1 Chronicles 3:8) + One of the thirty warriors of David's guard. (2 Samuel 23:34) + Son of Eshek, a descendant of King Saul through Jonathan. (1 Chronicles 8:39) (B.C. before 536.) + One of the leaders of the Bene-Adonikam who returned from Babylon with Ezra. (Ezra 8:13) (B.C. 459.) + 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.


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

+ 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. + A son of King David. (1 Samuel 5:16; 1 Chronicles 3:8; 14:7) + Another son of David, (1 Chronicles 3:6) who in the other lists is called [475]Elishua. (B.C. after 1044.) + A descendant of Judah. (1 Chronicles 2:41) + The father of Nethaniah and grandfather of Ishmael. (2 Kings 25:25; Jeremiah 41:1) + Scribe of King Jehoiakim. (Jeremiah 36:12,20,21) (B.C. 605.) + 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

+ 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.) + 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

+ Son, or rather grandson, see (1 Chronicles 6:22,23) (1Chr 6:7,8) of Korah, according to (Exodus 6:24) + A descendant of the above in the line of Ahimoth, otherwise Mahath, (1Chr 6;26,35; Hebr 11:20 + 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 + A Levite. (1 Chronicles 9:16) + A Korhite who joined David while he was at Ziklag. (1 Chronicles 12:6) (B.C. 1054.) + 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.


Elmadam

In the Revised Version, (Luke 3:28) Same as [477]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

+ The maternal grandfather of Jehoiachin, (2 Kings 24:8) the same with Elnathan the son of Achbor. (Jeremiah 26:22; 36:12,25) + The name of three persons, apparently Levites, in the time of Ezra. (Ezra 8:16)


Elon

+ A Hittite, whose daughter was one of Esau's wives. (Genesis 26:34; 36:2) (B.C. 1797.) + 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.) + Elon the Zebulonite, who judged Israel for ten years, and was buried in Aijalon in Zebulun. (Judges 12:11,12) (B.C. 1174-1164). + 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)


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) [[480]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. [[481]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

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


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) [[483]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

+ A city in the low country of Judah, named between Zanoah and Tappuah. (Joshua 15:34) + 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. (Song of 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) [[484]Kadesh, Kadeshbarnea]


Enoch

+ The eldest son of Cain, (Genesis 4:17) who called after his name the city which he built. (Genesis 4:18) (B.C. 3870.) + 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 [485]Enosh, as in (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 (Song 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.


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.


Ephah

[[487]Weights And Measures AND [488]Measures]

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

+ A son of Ezra, among the descendants of Judah. (1 Chronicles 4:17) + One of the heads of the families of Manasseh on the east of Jordan. (1 Chronicles 5:24)

(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 [[489]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. [[490]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)

(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)

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.

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.

(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

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


Ephrathite

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


Epicureans, The

derived their name from Epicurus (342-271 B.C.), a philosopher of Attic descent, whose "Garden" at Athens rivalled in popularity the "Porch" and the "Academy." The doctrines of Epicurus found wide acceptance in Asia Minor and Alexandria. (95-50 B.C.) The object of Epicurus was to find in philosophy a practical guide to happiness. True pleasure and not absolute truth was the end at which he aimed; experience and not reason the test on which he relied. It is obvious that a system thus formed would degenerate by a natural descent into mere materialism; and in this form Epicurism was the popular philosophy at the beginning of the Christian era. When St. Paul addressed "Epicureans and Soics," (Acts 17:18) at Athens, the philosophy of life was practically reduced to the teaching of these two antagonistic schools. Epistles, letters; personal correspondence by writing. The twenty-one epistles of the New Testament took the place of tracts among us. In their outward form they are such as might be expected from men who were brought into contact with Greek and Roman customs, themselves belonging to a different race, and so reproducing the imported style with only partial accuracy. They begin (the Epistle to the Hebrews and 1John excepted) with the names of the writer and of those to whom the epistle is addressed. Then follows the formula of salutation. Then the letter itself commences in the first person, the singular and plural being used indiscriminately. When the substance of the letter has been completed, come the individual messages. The conclusion in this case was probably modified by the fact that the letters were dictated to an amanuensis. When he had done his work, the apostle took up the pen or reed, and added in his own large characters, (Galatians 6:11) the authenticating autograph. In one instance, (Romans 16:22) the amanuensis in his own name adds his salutation. An allusion in (2 Corinthians 3:1) brings before us another class of letters which must have been in frequent use in the early ages of the Christian Church, by which travellers or teachers were commended by one church to the good offices of others.


Er

+ First-born of Judah. Er "was wicked in the sight of the Lord; and the Lord slew him." (Genesis 38:3-7; Numbers 26:19) + Descendant of Shelah the son of Judah. (1 Chronicles 4:21) + Son of Jose and father of Elmodam. (Luke 3:28)


Eran

(watchful), the eldest son of Ephraim. (Numbers 26:36)


Erastus

+ One of the attendants of St. Paul at Ephesus, who with Timothy was sent forward into Macedonia. (Acts 19:22) (A.D. 51.) He is probably the same with Erastus who is again mentioned in the salutations to Timothy. (2 Timothy 4:20) + Erastus the chamberlain, or rather the public treasurer, of Corinth, who was one of the early converts to Christianity. (Romans 16:23) According to the traditions of the Greek Church, he was first treasurer to the church at Jerusalem, and afterwards bishop of Paneas.


Erech

(length), one of the cities of Nimrod's kingdom in the land of Shinar, (Genesis 10:10) doubtless the same as Orchoe, 82 miles south and 43 east of Babylon, the modern designations of the site--Warka, Irka and Irak--bearing a considerable affinity to the original name.


Eri

(watchful), son of Gad, (Genesis 46:16) and ancestor of the Erites. (Numbers 26:16)


Esarhaddon

(victor), one of the greatest of the kings of Assyria, was the son of Sennacherib, (2 Kings 19:37) and the grandson of Sargon, who succeeded Shalmaneser. He appears by his monuments to have been one of the most powerful, if not the most powerful, of all the Assyrian monarchs. He is the only one of them whom we find to have actually reigned at Babylon, where he built himself a palace, bricks from which have been recently recovered bearing his name. His Babylonian reign lasted thirteen years, from B.C. 680 to B.C. 667; and it was doubtless within this space of time that Manasseh king of Judah, having been seized by his captains at Jerusalem on a charge of rebellion, was brought before him at Babylon, (2 Chronicles 33:11) and detained for a time as prisoner there. As a builder of great works Esar-haddon is particularly distinguished. Besides his palace at Babylon, he built at least three others in different parts of his dominions, either for himself or his sons, and thirty temples.


Esau

(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau's robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father's covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (Genesis 28:8,9) and soon after establishes himself in Mount Seir, where he was living when Jacob returned from Padan-aram rich and powerful, and the two brothers were reconciled. (Genesis 33:4) Twenty years thereafter they united in burying Isaac's body in the cave of Machpelah. Of Esau's subsequent history nothing is known; for that of his descendants see [492]Edom, Idumaea Or Idumea.


Esdraelon

This name is merely the Greek form of the Hebrew word Jezreel. "The great plain of Esdraelon" extends across central Palestine from the Mediterranean to the Jordan, separating the mountain ranges of Carmel and Samaria from those of Galilee. The western section of it is properly the plain of Accho or 'Akka . The main body of the plain is a triangle. Its base on the east extends from Jenin (the ancient Engannim) to the foot of the hills below Nazareth, and is about 15 miles long; the north side, formed by the hills of Galilee, is about 12 miles long; and the south side, formed by the Samaria range, is about 18 miles. The apex on the west is a narrow pass opening into the plain of 'Akka . From the base of this triangular plain three branches stretch out eastward, like fingers from a hand, divided by two bleak, gray ridges--one bearing the familiar name of Mount Gilboa, the other called by Franks Little Hermon, but by natives Jebel ed-Duhy . The central branch is the richest as well as the most celebrated. This is the "valley of Jezreel" proper--the battle-field on which Gideon triumphed, and Saul and Jonathan were overthrown. (Judges 7:1) seq. ; (1 Samuel 29:1) ... and 1Sam 31:1 ... Two things are worthy of special notice in the plain of Esdraelon:

+ Its wonderful richness; + Its present desolation. If we except the eastern branches, there is not a single inhabited village on its whole surface, and not more than one-sixth of its soil is cultivated. It is the home of the wild wandering Bedouin.


Esdras

(Greek form of Ezra), The First Book of, the first in order of the apocryphal books in the English Bible. The first chapter is a transcript of the last two chapters of 2 Chron., for the most part verbatim, and only in one or two parts slightly abridged and paraphrased. Chapters 3,4, and 5 to the end of ver. 6, are the original portions of the book, and the rest is a transcript more or less exact of the book of Ezra, with the chapters transposed and quite otherwise arranged, and a portion of Nehemiah. Hence a twofold design in the compiler is discernible--one to introduce and give scriptural sanction to the legend about Zerubbabel; the other to explain the great obscurities of the book of Ezra, in which, however, he has signally failed. Its author is unknown, and it was probably written in Egypt. It has no historical value.

the form of the name of Ezra the scribe in 1 and 2 Esdras.


Esdras, The Second Book Of

This exists in a Latin translation, the Greek being lost. Chapters 3-14 consist of a series of angelic revelations and visions in which Ezra is instructed in some of the great mysteries of the moral world, and assured of the final triumph of the righteous. The date of the book is uncertain. Like the first book, it was probably written in Egypt.