William Smith's Bible Dictionary is in the Public Domain and available to all. Download a free Text or HTML copy from our Christian Home Page.
~ E ~
Smith's Bible Dictionary
Top of Page |
Table of Contents
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.
Earthenware
[[456]Pottery]
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]
Top of Page |
Table of Contents
Ebal
(stone, bare mountain).
+ 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
(the region beyond).
+ 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)
Top of Page |
Table of Contents
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.
Top of Page |
Table of Contents
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)
(pleasure).
+ 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
(a flock).
+ 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.
Edomites
[[462]Edom, Idumaea Or Idumea]
Edrei
(stronghold).
+ 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]
Top of Page |
Table of Contents
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
(calf-like).
+ 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
Egyptian, Egyptians
the native or natives of Egypt.
Top of Page |
Table of Contents
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
(union).
+ 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]
Top of Page |
Table of Contents
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.
Top of Page |
Table of Contents
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.)
(an oak, strength).
+ 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
(eternity).
+ 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
(whom God made).
+ 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
(whom God made).
+ 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
(help of God).
+ 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
(the grace of God).
+ 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
(God is my father).
+ 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
(known by God).
+ 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
(my God is Jehovah).
+ 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
(raised up by God.).
+ 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
(God's people.).
+ Father of Bath-sheba, the wife of David. (11:3)
+ One of David's "thirty" warriors. (2 Samuel 23:34)
Elias
the Greek form of Elijah.
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
(whom God restores).
+ 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
(to whom God is strength).
+ 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
(God is his help).
+ 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
(whose God is he (Jehovah)).
+ 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
(my eyes are toward the Lord).
+ 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
(God is his strength).
+ 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 God of deliverance).
+ 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.
Eliseus
the Greek form of the name Elisha.
Elisha
(God his salvation), son of Shaphat of Abel-meholah; the
attendant and disciple of Elijan, and subsequently his
successor as prophet of the kingdom of Israel. The earliest
mention of his name is in the command to Elijah in the cave at
Horeb. (1 Kings 19:16,17) (B.C. about 900.) Elijah sets forth
to obey the command, and comes upon his successor engaged in
ploughing. He crosses to him and throws over his shoulders the
rough mantle--a token at once of investiture with the prophet's
office and of adoption as a son. Elisha delayed merely to give
the farewell kiss to his father and mother and preside at a
parting feast with his people, and then followed the great
prophet on his northward road. We hear nothing more of Elisha
for eight years, until the translation of his master, when he
reappears, to become the most prominent figure in the history
of his country during the rest of his long life. In almost
every respect Elisha presents the most complete contrast to
Elijah. Elijah was a true Bedouin child of the desert. If he
enters a city it is only to deliver his message of fire and be
gone. Elisha, on the other hand, is a civilized man, an
inhabitant of cities. His dress was the ordinary garment of an
Israelite, the beged, probably similar in form to the long
abbeyeh of the modern Syrians. (2 Kings 2:12) His hair was worn
trimmed behind, in contrast to the disordered locks of Elijah,
and he used a walking-staff, (2 Kings 4:29) of the kind
ordinarily carried by grave or aged citizens. (Zechariah 8:4)
After the departure of his master, Elisha returned to dwell at
Jericho, (2 Kings 2:18) where he miraculously purified the
springs. We next meet with Elisha at Bethel, in the heart of
the country, on his way from Jericho to Mount Carmel. (2 Kings
2:23) The mocking children, Elisha's curse and the catastrophe
which followed are familiar to all. Later he extricates Jehoram
king of Israel, and the kings of Judah and Edom, from their
difficulty in the campaign against Moab arising from want of
water. (2 Kings 3:4-27) Then he multiplies the widow's oil. (2
Kings 4:5) The next occurrence is at Shunem, where he is
hospitably entertained by a woman of substance, whose son dies,
and is brought to life again by Elisha. (2 Kings 4:8-37) Then
at Gilgal he purifies the deadly pottage, (2 Kings 4:38-41) and
multiplies the loaves. (2 Kings 4:42-44) The simple records of
these domestic incidents amongst the sons of the prophets are
now interrupted by an occurrence of a more important character.
(2 Kings 5:1-27) The chief captain of the army of Syria,
Naaman, is attacked with leprosy, and is sent by an Israelite
maid to the prophet Elisha, who directs him to dip seven times
in the Jordan, which he does and is healed, (2 Kings 5:1-14)
while Naaman's servant, Gehazi, he strikes with leprosy for his
unfaithfulness. ch. (2 Kings 5:20-27) Again the scene changes.
It is probably at Jericho that Elisha causes the iron axe to
swim. (2 Kings 6:1-7) A band of Syrian marauders are sent to
seize him, but are struck blind, and he misleads them to
Samaria, where they find themselves int he presence of the
Israelite king and his troops. (2 Kings 6:8-23) During the
famine in Samaria, (2 Kings 6:24-33) he prophesied incredible
plenty, ch. (2 Kings 7:1-2) which was soon fulfilled. ch. (2
Kings 7:3-20) We next find the prophet at Damascus. Benhadad
the king is sick, and sends to Elisha by Hazael to know the
result. Elisha prophesies the king's death, and announces to
Hazael that he is to succeed to the throne. (2 Kings 8:7,15)
Finally this prophet of God, after having filled the position
for sixty years, is found on his death-bed in his own house. (2
Kings 13:14-19) The power of the prophet, however, does not
terminate with his death. Even in the tomb he restores the dead
to life. ch. (2 Kings 13:21)
Elishah
(God is salvation), the eldest son of Javan. (Genesis 10:4) The
residence of his descendants is described in (Ezekiel 27:7) as
the isles of Elishah, whence the Phoenicians obtained their
purple and blue dyes. Some connect the race of Elishah with the
AEolians, others with Elishah, and in a more extended sense
Peloponnesus, or even Hellas.
Elishama
(whom God hears).
+ 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
(whom God protects).
+ 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
(God-provided).
+ 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.
Elm
(Hosea 4:13) [See [476]Oak]
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
(God hath given).
+ 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
(an oak).
+ 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)
Elonites, The
(Numbers 26:26) [[478]Elon, 2]
Eloth
(1 Kings 9:26) [[479]Elath, Eloth]
Elpaal
(God his wages), a Benjamite, son of Hushim and brother of
Abitub. (1 Chronicles 8:11) He was the founder of numerous
family.
Elpalet
(God his deliverance), one of David's sons born in Jerusalem.
(1 Chronicles 14:5)
Elparan
(God his deliverance), literally "the terebinth of Paran."
(Genesis 14:6) [[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
(whom God hath given).
+ 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)
Top of Page |
Table of Contents
Embalming
the process by which dead bodies are preserved from
putrefaction and decay. It was most general among the
Egyptians, and it is in connection with this people that the
two instances which we meet with in the Old Testament are
mentioned. (Genesis 50:2,26) The embalmers first removed part
of the brain through the nostrils, by means of a crooked iron,
and destroyed the rest by injecting caustic drugs. An incision
was then made along the flank with a sharp Ethiopian stone, and
the whole of the intestines removed. The cavity was rinsed out
with palm wine, and afterwards scoured with pounded perfumes.
It was then filled with pure myrrh pounded, cassia and other
aromatics, except frankincense. This done, the body was sewn up
and steeped in natron (salf-petre) for seventy days. When the
seventy days were accomplished, the embalmers washed the corpse
and swathed it in bandages of linen, cut in strips and smeared
with gum. They then gave it up to the relatives of the
deceased, who provided for it a wooden case, made in the shape
of a man, in which the dead was placed,a nd deposited in an
erect position against the wall of the sepulchral chamber.
Sometimes no incision was made in the body, nor were the
intestines removed, but cedar-oil was injected into the stomach
by the rectum. At others the oil was prevented from escaping
until the end of the steeping process, when it was withdrawn,
and carried off with it the stomach and intestines in a state
of solution, while the flesh was consumed by the natron, and
nothing was left but the skin and bones. The body in this state
was returned to the relatives of the deceased. The third mode,
which was adopted by the poorer classes, and cost but little,
consisted in rinsing out the intestines with syrmaea, an
infusion of senna and cassia, and steeping the body for several
days in natron. It does not appear that embalming was practiced
by the Hebrews. The cost of embalming was sometimes nearly,
varying from this amount down to or .
Embroiderer
Various explanations have been offered as to the distinction
between "needle-work" and "cunning work." Probably neither term
expresses just what is to-day understood by embroidery, though
the latter may come nearest to it. The art of embroidery by the
loom was extensively practiced among the nations of antiquity.
In addition to the Egyptians, the Babylonians were celebrated
for it.
Emerald
a precious stone of a rich green color, upon which its value
chiefly depends. This gem was the first in the second row on
the breastplate of the high priest. (Exodus 28:18; 39:11) It
was imported to Tyre from Syria, (Ezekiel 27:16) was used as a
seal or signet, Ecclus. 32:6, as an ornament of clothing and
bedding, (Ezekiel 28:13; Judges 10:21) and is spoken of as one
of the foundations of Jerusalem. (Revelation 21:19) Tob. 13:16.
The rainbow around the throne is compared to emerald in
(Revelation 4:3)
Emerods
(28:27; 1 Samuel 5:6,9,12; 6:4,5,11) Probably hemorrhiodal
tumors, or bleeding piles, are intended. These are very common
in Syria at present, Oriental habits of want of exercise and
improper food, producing derangement of the liver,
constipation, etc., being such as to cause them.
Emims
(terrors), a tribe or family of gigantic stature which
originally inhabited the region along the eastern side of the
Dead Sea. They were related to the Anakim.
Emmanuel
(Matthew 1:23) [[482]Immanuel]
Emmaus, Or Emmaus
(warm baths), the village to which the two disciples were going
when our Lord appeared to them on the way, on the day of his
resurrection. (Luke 24:13) Luke makes its distance from
Jerusalem sixty stadia (Authorized Version "threescore
furlongs"), or about 7 1/2 miles; and Josephus mentions "a
village called Emmaus" at the same distance. The site of Emmaus
remains yet to be identified.
Emmor
(an ass), the father of Sychem. (Acts 7:16) [[483]Hamor]
Top of Page |
Table of Contents
En
at the beginning of many Hebrew words, signifies a spring or
fountain.
Enam
(double spring), one of the cities of Judah int he Shefelah or
lowland. (Joshua 15:34)
Enan
(having eyes.). Ahira ben-Enan was "prince" of the tribe of
Naphtali at the time of the numbering of Israel in the
wilderness of Sinai. (Numbers 1:15) (B.C. 1491.)
Encampment
primarily denoted the resting-place of an army or company of
travellers at night, (Genesis 32:21; Exodus 16:13) and was
hence applied to the army or caravan when on its march.
(Genesis 32:7,8; Exodus 14:19; Joshua 10:5; 11:4) The
description of the camp of the Israelites, on their march from
Egypt, Numb 2,3, supplies the greatest amount of information on
the subject. The tabernacle, corresponding to the chieftains
tent of an ordinary encampment, was placed in the centre, and
around and facing it, (Numbers 2:1) arranged in four grand
divisions, corresponding to the four points of the compass, lay
the host of Israel, according to their standards. (Numbers
1:52; 2:2) In the centre, round the tabernacle, and with no
standard but the cloudy or fiery pillar which rested over it,
were the tents of the priests and Levites. The former, with
Moses and Aaron at their head, were encamped on the eastern
side. The order of encampment was preserved on the march.
(Numbers 2:17)
Enchantments
The words so translated have several signification: the
practice of secret arts, (Exodus 7:11,22; 8:7); "muttered
spells," (2 Kings 9:22; Micah 5:12) the charming of serpents,
(Ecclesiastes 10:11) the enchantments sought by Balaam,
(Numbers 24:1) the use of magic, (Isaiah 47:9,12) Any resort to
these methods of imposture was strictly forbidden in Scripture,
(Leviticus 19:26; Isaiah 47:9) etc.; but to eradicate the
tendency is almost impossible, (2 Kings 17:17) and we find it
still flourishing at the Christian era. (Acts 13:6,8)
Endor
(fountain of Dor), a place in the territory of Issachar, and
yet possessed by Manasseh. (Joshua 17:11) Endor was the scene
of the great victory over Sisera and Jabin. It was here that
the witch dwelt whom Saul consulted. (1 Samuel 28:7) it was
known to Eusebius, who describes it was a large village four
miles south of Tabor. Here to the north of Jebel Duhy the name
still lingers. The distance from the slopes of Gilboa to Endor
is seven or eight miles, over difficult ground.
Eneglaim
(fountain of the two calves), a place named only by Ezekiel,
(Ezekiel 47:10) apparently as on the Dead Sea; but whether near
to or far from Engedi, on the east or the west side of the sea,
it is impossible to ascertain.
Engannim
(fountain of the garden).
+ 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
(dedicated).
+ 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)
Enosh
Same as [486]Enos. (1 Chronicles 1:1)
Enrimmon
(fount of the pomegranate), one of the places which the men of
Judah reinhabited after their return from the captivity.
(Nehemiah 11:29) Perhaps the same as "Ain and Rimmon," (Joshua
15:32) and "Ain, Remmon," (Joshua 19:7) and see (1 Chronicles
4:32)
Enrogel
(fount of the fuller), a spring which formed one of the
landmarks on the boundary line between Judah, (Joshua 15:7) and
Benjamin. (Joshua 18:16) It may be identified with the present
"Fountain of the Virgin," 'Ain Umm ed-Daraj, the perennial
source from which the pool of Siloam is supplied.
Enshemesh
(fountain of the sun), a spring which formed one of the
landmarks on the north boundary of Judah, (Joshua 15:7) and the
south boundary of Benjamin, (Joshua 18:17) perhaps Ain Haud or
Ain-Chot--the "well of apostles"--about a mile below Bethany.
Ensign
(nes ; in the Authorized Version generally "ensign," sometimes
"standard;" degel, "standard," with the exception of (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.
Entappuah
(Joshua 17:7) [See TAPPUAH]
Top of Page |
Table of Contents
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.
(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
(fruitful).
+ 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.
Top of Page |
Table of Contents
Er
(watchful).
+ 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)
Eranites, The
(Numbers 26:36)
Erastus
(beloved).
+ 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)
Top of Page |
Table of Contents
Esaias
the Greek form of Isaiah. [[491]Isaiah]
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.
Esek
(contention), a well which the herdsmen of Isaac dug in the
valley of Gerar. (Genesis 26:20)
Eshbaal
(Baal's man), (1 Chronicles 8:33; 9:39) the same as
Ish-bosheth.
Eshban
(wise man), a Horite; one of the four sons of Dishon. (Genesis
36:26; 1 Chronicles 1:41)
Eshcol
(cluster of grapes), brother of Mamre the Amorite and of Aner,
and one of Abraham's companions in his pursuit of the four
kings who had carried off Lot. (Genesis 14:13,24) (B.C. 1912.).
Eshcol, The Valley
or The brook of, a wady in the neighborhood of Hebron (Mamre),
explored by the spies who were sent by Moses from
Kadesh-barnea. (Numbers 13:23,24; 1:24) The name is still
attached to a spring of fine water called 'Ain Eshkali, in a
valley about two miles north of Hebron.
Eshean
(slope), one of the cities of Judah. (Joshua 15:52)
Eshek
(oppression), one of the late descendants of Saul. (1
Chronicles 8:39)
Eshkalonites, The
(Joshua 13:3) [[493]Ashkelon, Askelon]
Eshtaol
(a pass), a town in the low country--the Shefelah--of Judah,
after wards allotted to Dan. (Joshua 15:33; 19:41) Here Samson
spent his boyhood, and hither after his last exploit his body
was brought. (Judges 13:25; 16:31; 18:2,8,11,12)
Eshtaulites, The
with the Zareathites, were among the families of
Kirjath-jearim. (1 Chronicles 2:53)
Eshtemoa
and in shorter form Eshtemoh (obedience), a town of Judah in
the mountains, (Joshua 15:50) allotted to the priest. (Joshua
21:14; 1 Chronicles 6:57) It was one of the places frequented
by David and his followers during the long period of their
wanderings. (1 Samuel 30:28) comp. 1Sam 30:31 Its site is at
Semu'a, a village seven miles south of Hebron.
Eshton
(effeminate), a name which occurs in the genealogies of Judah.
(1 Chronicles 4:11,12)
Esli
son of Nagge or Naggai, in the genealogy of Christ. (Luke 3:25)
Esril
1 Esd. 9:34. [[494]Azareel, Or Azareel, or [495]Sharai]
Esrom
(enclosed). (Matthew 1:3; Luke 3:33) [[496]Hesron, Hezron,
[497]Hezron]
Essenes
a Jewish sect, who, according to the description of Josephus,
combined the ascetic virtues of the Pythagoreans and Stoics
with a spiritual knowledge of the divine law. It seems probable
that the name signifies seer, or the silent, the mysterious. As
a sect the Essenes were distinguished by an aspiration after
ideal purity rather than by any special code of doctrines.
There were isolated communities of Essenes, which were
regulated by strict rules, analogous to those of the monastic
institutions of a later date. All things were held in common,
without distinction of property; and special provision was made
for the relief of the poor. Self-denial, temperance and
labor--especially agriculture-- were the marks of the outward
life of the Essenes; purity and divine communion the objects of
their aspiration. Slavery, war and commmerce were alike
forbidden. Their best-known settlements were on the northwest
shore of the Dead Sea.
Esther
(a star), the Persian name of [498]Hadassah (myrtle), daughter
of Abihail, the son of Shimei, the son of Kish, a Benjamite.
Esther was a beautiful Jewish maiden. She was an orphan, and
had been brought up by her cousin Mordecai, who had an office
in the household of Ahasuerus king of Persia--supposed to be
the Xerxes of history-- and dwelt at "Shushan the palace." When
Vashti was dismissed from being queen, the king chose Esther to
the place on account of her beauty, not knowing her race or
parentage; and on the representation of Haman the Agagite that
the Jews scattered through his empire were pernicious race, he
gave him full power and authority to kill them all. The means
taken by Esther to avert this great calamity from her people
and her kindred are fully related in the book of Esther. The
Jews still commemorate this deliverance in the yearly festival
Purim, on the 14th and 15th of Adar (February, March). History
is wholly silent about both Vashti and Esther.
Esther, Book Of
one of the latest of the canonical books of Scripture, having
been written late in the reign of Xerxes, or early in that of
his son Artaxerxes Longimanus (B.C. 444, 434). The author is
not known. The book of Esther is placed among the hagiographa
by the Jews, and in that first portion of them which they call
"the five rolls." It is written on a single roll, sin a
dramatic style, and is read through by the Jews in their
synagogues at the feast of Purim, when it is said that the
names of Haman's sons are read rapidly all in one breath, to
signify that they were all hanged at the same time; while at
every mention of Haman the audience stamp and shout and hiss,
and the children spring rattles. It has often been remarked as
a peculiarity of this book that the name of God does not once
occur in it. Schaff gives as the reason for this that it was to
permit the reading of the book at the hilarious and noisy
festival of Purim, without irreverence. The style of writing is
remarkably chaste and simple. It does not in the least savor of
romance. The Hebrew is very like that of Ezra and parts of the
Chronicles; generally pure, but mixed with some words of
Persian origin and some of the Chaldaic affinity. In short it
is just what one would expect to find in a work of the age to
which the book of Esther professes to belong.
Top of Page |
Table of Contents
Etam
(lair of wild beasts).
+ A village of the tribe of Simeon, specified only in the list
in (1 Chronicles 4:32) comp. Josh 19:7
+ A place in Judah, fortified and garrisoned by Rehoboam. (2
Chronicles 11:6) Here, according to the statements of
Josephus and the Talmudists, were the sources of the water
from which Solomon's gardens and the pleasure-grounds were
fed, and Bethlehem and the temple supplied.
Etam, The Rock
a cliff or lofty rock, into a cleft or chasm of which Samson
retired after his slaughter of the Philistines. (Judges
15:8,11) This natural stronghold was in the tribe of Judah; and
near it, probably at its foot, were Lehi and Ramath-lehi and
Enhakkore. (Judges 15:9,14,17,19) The name Etam was held by a
city in the neighborhood of Bethlehem, (2 Chronicles 11:6)
which is known to have been situated in the extremely uneven
and broken country round the modern Urtas.
Etham
(bounded by the sea), one of the early resting-places of the
Israelites when they quitted Egypt; described as "in the edge
of the wilderness." (Exodus 13:20; Numbers 33:6,7) Etham may be
placed where the cultivable land ceases, near the Seba Biar or
Seven Wells, about three miles from the western side of the
ancient head of the gulf.
Ethan
(enduring).
+ Ethan the Ezrahite, one of the four sons of Mahol, whose
wisdom was excelled by Solomon. (1 Kings 4:31; 1 Chronicles
2:6) His name is in the title of (Psalms 89:1)
+ Son of Kishi or Kushaiah; a Merarite Levite, head of that
family in the time of King David, (1 Chronicles 6:44) and
spoken of as a "singer." With Heman and Asaph, the heads of
the other two families of Levites, Ethan was appointed to
sound with cymbals. (1 Chronicles 15:17,19)
+ A Gershonite Levite, one of the ancestors of Asaph the
singer. (1 Chronicles 6:42) Hebr 27. (B.C. 1420.)
Ethanim
[[499]Month]
Ethbaal
(with Baal), king of Sidon and father of Jezebel. (1 Kings
16:31) Josephus represents him as a king of the Tyrians as well
as of the Sidonians. We may thus identify him with Eithobalus,
who, after having assassinated Pheles, usurped the throne of
Tyre for thirty-two years. The date of Ethbaal's reign may be
given as about B.C. 940-908.
Ether
(abundance), one of the cities of Judah in the low country, the
Shefelah, (Joshua 15:42) allotted to Simeon. (Joshua 19:7)
Ethiopia
(burnt faces). The country which the Greeks and Romans
described as "AEthiopia" and the Hebrews as "Cush" lay to the
south of Egypt, and embraced, in its most extended sense, the
modern Nubia, Sennaar, Kordofan and northern Abyssinia, and in
its more definite sense the kingdom of Meroe. (Ezekiel 29:10)
The Hebrews do not appear to have had much practical
acquaintance with Ethiopia itself, though the Ethiopians were
well known to them through their intercourse with Egypt. The
inhabitants of Ethiopia were a Hamitic race. (Genesis 10:6)
They were divided into various tribes, of which the Sabeans
were the most powerful. The history of Ethiopia is closely
interwoven with that of Egypt. The two countries were not
unfrequently united under the rule of the same sovereign.
Shortly before our Saviour's birth a native dynasty of females,
holding the official title of Candace (Plin. vi. 35), held sway
in Ethiopia, and even resisted the advance of the Roman arms.
One of these is the queen noticed in (Acts 8:27)
Ethiopian
properly "Cushite," (Jeremiah 13:23) used of Zerah, (2
Chronicles 14:9) (8), and Ebed-melech. (Jeremiah 38:7,10,12;
39:16)
Ethiopian Eunuch, The
a Jewish proselyte, (Acts 8:26) etc., who was treasurer of
Candace queen of Ethiopia, but who was converted to
Christianity on a visit to Jerusalem, through philip the
evangelist. Nothing is known of him after his return to
Ethiopia.
Ethiopian Woman
The wife of Moses is to described in (Numbers 12:1) She is
elsewhere said to have been the daughter of a Midianite, and in
consequence of this some have supposed that the allusion is to
another wife whom Moses married after the death of Zipporah.
Ethnan
(hire), one of the sons of Helah the wife of Ashur. (1
Chronicles 4:7)
Ethni
(munificent), a Gershonite Levite. (1 Chronicles 6:41)
Top of Page |
Table of Contents
Eubulus
(prudent), a Christian at Rome mentioned by St. Paul. (2
Timothy 4:21) (A.D. 64.)
Eunice
(good victory), mother of Timotheus. (2 Timothy 1:5) (A.D.
before 47.)
Eunuch
"The English form of the Greek word which means bed-keeper . In
the strict and proper sense they were the persons who had
charge of the bed-chambers in palaces and larger houses. But as
the jealous and dissolute temperament of the East required this
charge to be in the hands of persons who had been deprived of
their virility, the word eunuch came naturally to denote
persons in that condition. But as some of these rose to be
confidential advisers of their royal master or mistresses, the
word was occasionally employed to denote persons in such a
position, without indicating anything of their proper manhood."
-Abbott.
Euodia
[See [500]Euodias]
Euodias
(fragrant), a Christian woman at Philippi. (Philemon 4:2) (A.D.
57.) The name is correctly [501]Euodia, as given in the Revised
Version.
Euphrates
is probably a word of Aryan origin, signifying "the good and
abounding river. " It is most frequently denoted in the Bible
by the term "the river." The Euphrates is the largest, the
longest and by far the most important of the rivers of western
Asia. It rises from two chief sources in the Armenian
mountains, and flows into the Persian Gulf. The entire course
is 1780 miles, and of this distance more than two-thirds (1200
miles) is navigable for boats. The width of the river is
greatest at the distance of 700 or 800 miles from its
mouth--that is to say, from it junction with the Khabour to the
village of Werai . It there averages 400 yards. The annual
inundation of the Euphrates is caused by the melting of the
snows in the Armenian highlands. It occurs in the month of May.
The great hydraulic works ascribed to Nebuchadnezzar had for
their chief object to control the inundation. The Euphrates is
first mentioned in Scripture as one of the four rivers of Eden.
(Genesis 2:14) We next hear of it in the covenant made with
Abraham. (Genesis 15:18) During the reigns of David and Solomon
it formed the boundary of the promised land to the northeast.
(11:24; Joshua 1:4) Prophetical reference to the Euphrates is
found in (Jeremiah 13:4-7; 46:2-10; 51:63; Revelation 9:14;
16:12) "The Euphrates is linked with the most important events
in ancient history. On its banks stood the city of Babylon; the
army of Necho was defeated on its banks by Nebuchadnezzar;
Cyrus the Younger and Crassus perished after crossing it;
Alexander crossed it, and Trajan and Severus descended
it."--Appleton's Cyc.
Eurcquila
the word used in the Revised Version instead of euroclydon in
(Acts 27:14) It is compounded of two words meaning east and
north, and means a northeast gale.
Euroclydon
(a violent agitation), a tempestuous wind or hurricane,
cyclone, on the Mediterranean, and very dangerous; now called a
"levanter." This wind seized the ship in which St. Paul was
ultimately wrecked on the coast of Malta. It came down from the
island and therefore must have blown more or less from the
northward. (Acts 27:14)
Eutychus
(fortunate), a youth at Troas, (Acts 20:9) who sitting in a
window, and having fallen asleep while St. Paul was
discoursing, fell from the third story, and being taken up
dead, was miraculously restored to life by the apostle.
Top of Page |
Table of Contents
Evangelist
(publisher of glad tidings). In the New Testament the
"evangelists" appear on the one hand after the "apostles" and
"prophets;" on the other before the "pastors" and "teachers."
They probably stood between the two. (Acts 21:8; Ephesians
4:11) The work of the evangelist is the proclamation of the
glad tidings to those who have not known them, rather than the
instruction and pastoral care of those who have believed and
been baptized. It follows also that the name denotes a work
rather than an order . Its use is nearly like our word
missionary. The evangelist might or might not be a bishop-elder
or a deacon. The apostles, so far as they evangelized, (Acts
8:25; 14:7; 1 Corinthians 1:17) might claim the title, though
there were many evangelists who were not apostles. If the
gospel were a written book, and the office of the evangelists
was to read or distribute it, then the writers of such books
were pre-eminently THE evangelists. In later liturgical
language the word was applied to the reader of the gospel for
the day.
Eve
(life), the name given in Scripture to the first woman. The
account of Eve's creation is found at (Genesis 2:21,22) Perhaps
that which we are chiefly intended to learn from the narrative
is the foundation upon which the union between man and wife is
built, viz., identity of nature and oneness of origin. Through
the subtlety of the serpent Eve was beguiled into a violation
of the one commandment which had been imposed upon her and
Adam. The Scripture account of Eve closes with the birth of
Seth.
Evi
(desire), one of the five kings or princes of Midian slain by
the Israelites. (Numbers 31:8; Joshua 13:21)
Evilmerodach
(the fool of Merodach), (2 Kings 25:27) the son and successor
of Nebuchadnezzar. He reigned but a short time, having ascended
the throne on the death of Nebuchadnezzar in B.C. 561, and
being himself succeeded by Neriglissar in B.C. 559. He was
murdered by Neriglissar.
Top of Page |
Table of Contents
Excommunication
(expulsion from communion).
+ Jewish excommunication.--The Jewish system of excommunication
was threefold. The twenty-four offences for which it was
inflicted are various, and range in heinousness from the
offence of keeping a fierce dog to that of taking God's name
in vain. The offender was first cited to appear in court; and
if he refused to appear or to make amends, his sentence was
pronounced. The term of this punishment was thirty days; and
it was extended to a second and to a third thirty days when
necessary. If at the end of that time the offended was still
contumacious, he was subjected to the second excommunication.
Severer penalties were now attached. The sentence was
delivered by a court of ten, and was accompanied by a solemn
malediction. The third excommunication was an entire cutting
off from the congregation. The punishment of excommunication
is not appointed by the law of Moses; it is founded on the
natural right of self-protection which all societies enjoy.
In the New Testament, Jewish excommunication is brought
prominently before us in the case of the man that was born
blind. (John 9:1) ... In (Luke 6:22) it has been thought that
our Lord referred specifically to the three forms of Jewish
excommunication: "Blessed are ye when men shall hate you, and
when they shall separate you from their company, and shall
reproach you, and cast out your name as evil, for the Son of
man's sake."
+ Christian excommunication.--Excommunication, as exercised by
the Christian Church, was instituted by our Lord, (Matthew
18:15,18) and it was practiced and commanded by St. Paul (1
Corinthians 5:11; 1 Timothy 1:20; Titus 3:10) Int he epistles
we find St. Paul frequently claiming the right to exercise
discipline over his converts; comp. (2 Corinthians 1:23;
13:10) We find, (1) that it is a spiritual penalty, involving
no temporal punishment, except accidentally; (2) that it
consists in separation from the communion of the Church; (3)
that its object is the good of the sufferer, (1 Corinthians
5:5) and the protection of the sound members of the Church,
(2 Timothy 3:17) (4) that its subjects are those who are
guilty of heresy, (1 Timothy 1:20) or gross immorality, (1
Corinthians 5:1) (5) that it is inflicted by the authority of
the Church at large, (Matthew 18:18) wielded by the highest
ecclesiastical officer, (1 Corinthians 5:3; Titus 3:10) (6)
that this officer's sentence is promulgated by the
congregation to which the offender belongs, (1 Corinthians
5:4) in defence to his superior judgment and command, (2
Corinthians 2:9) and in spite of any opposition on the part
of a minority, (2 Corinthians 2:6) (7) that the exclusion may
be of indefinite duration, or for a period; (8) that its
duration may be abridged at the discretion and by the
indulgence of the person who has imposed the penalty, (2
Corinthians 2:8) (9) that penitence is the condition on which
restoration to communion is granted, (2 Corinthians 2:8) (10)
that the sentence is to be publicly reversed as it was
publicly promulgated. (2 Corinthians 2:10)
Executioner
The post of executioner was one of high dignity. Potiphar was
"captain of the executioners." (Genesis 37:36) see margin. That
the "captain of the guard" himself occasionally performed the
duty of an executioner appears from (1 Kings 2:25,34)
Exodus
(that is, going out [of Egypt]), the second book of the law or
Pentateuch. Its author was Moses. It was written probably
during the forty-years wanderings int he wilderness, between
B.C. 1491 and 1451. It may be divided into two principal parts:
+ Historical, chs. (Exodus 1:1-18; 27:1) ... and
+ Legislative, chs. (Exodus 19:40; 38:1)
+ The first part contains an account of the following
particulars: the great increase of Jacob's posterity in the
land of Egypt, and their oppression under a new dynasty,
which occupied the throne after the death of Joseph; the
birth, education, flight and return of Moses; the ineffectual
attempts to prevail upon Pharaoh to let the Israelites go;
the successive