Encamp
- An encampment was the resting-place for a longer or shorter period of an
army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5).
The
manner in which the Israelites encamped during their march through the wilderness
is described in Num. 2 and 3. The order of the encampment (see CAMP ¯T0000700)
was preserved in the march (Num. 2:17), the signal for which was the blast of
two silver trumpets. Detailed regulations affecting the camp for sanitary purposes
are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19;
Deut. 23:10, 12).
Criminals were executed without the
camp (Lev. 4:12; comp. John 19:17, 20), and there also the young bullock for a
sin-offering was burnt (Lev. 24:14; comp. Heb. 13:12).
In
the subsequent history of Israel frequent mention is made of their encampments
in the time of war (Judg. 7:18; 1 Sam. 13:2, 3, 16, 23; 17:3; 29:1; 30:9, 24).
The temple was sometimes called "the camp of the Lord" (2 Chr. 31:2, R.V.; comp.
Ps. 78:28). The multitudes who flocked to David are styled "a great host (i.e.,
"camp;" Heb. mahaneh), like the host of God" (1 Chr. 12:22).
Enchantments
- (1.) The rendering of Hebrew latim_ or _lehatim, which means "something
covered," "muffled up;" secret arts, tricks (Ex. 7:11, 22; 8:7, 18), by which
the Egyptian magicians imposed on the credulity of Pharaoh.
(2.)
The rendering of the Hebrew keshaphim, "muttered spells" or "incantations,"
rendered "sorceries" in Isa. 47:9, 12, i.e., the using of certain formulae under
the belief that men could thus be bound.
(3.) Hebrew
lehashim, "charming," as of serpents (Jer. 8:17; comp. Ps. 58:5).
(4.)
Hebrew nehashim, the enchantments or omens used by Balaam (Num. 24:1);
his endeavouring to gain omens favourable to his design.
(5.)
Hebrew heber (Isa. 47:9, 12), "magical spells." All kinds of enchantments
were condemned by the Mosaic law (Lev. 19:26; Deut. 18:10-12). (See DIVINATION.)
End - in Heb. 13:7, is the
rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death.
It occurs only elsewhere in 1 Cor. 10:13, where it is rendered "escape."
Endor
- fountain of Dor; i.e., "of the age", a place in the territory of Issachar
(Josh. 17:11) near the scene of the great victory which was gained by Deborah
and Barak over Sisera and Jabin (comp. Ps. 83:9, 10). To Endor, Saul resorted
to consult one reputed to be a witch on the eve of his last engagement with the
Philistines (1 Sam. 28:7). It is identified with the modern village of Endur,
"a dirty hamlet of some twenty houses, or rather huts, most of them falling to
ruin," on the northern slope of Little Hermon, about 7 miles from Jezreel.
En-eglaim
- fountain of two calves, a place mentioned only in Ezek. 47:10. Somewhere
near the Dead Sea.
En-gannim
- fountain of gardens. (1.) A town in the plains of Judah (Josh. 15:34), north-west
of Jerusalem, between Zanoah and Tappuah. It is the modern Umm Jina.
(2.)
A city on the border of Machar (Josh. 19:21), allotted to the Gershonite Levites
(21:29). It is identified with the modern Jenin, a large and prosperous town of
about 4,000 inhabitants, situated 15 miles south of Mount Tabor, through which
the road from Jezreel to Samaria and Jerusalem passes. When Ahaziah, king of Judah,
attempted to escape from Jehu, he "fled by the way of the garden house" i.e.,
by way of En-gannim. Here he was overtaken by Jehu and wounded in his chariot,
and turned aside and fled to Megiddo, a distance of about 20 miles, to die there.
Engedi - fountain of the
kid, place in the wilderness of Judah (Josh. 15:62), on the western shore of the
Dead Sea (Ezek. 47:10), and nearly equidistant from both extremities. To the wilderness
near this town David fled for fear of Saul (Josh. 15:62; 1 Sam. 23:29). It was
at first called Hazezon-tamar (Gen. 14:7), a city of the Amorites.
The
vineyards of Engedi were celebrated in Solomon's time (Cant. 1:4). It is the modern
'Ain Jidy. The "fountain" from which it derives its name rises on the mountain
side about 600 feet above the sea, and in its rapid descent spreads luxuriance
all around it. Along its banks the osher grows abundantly. That shrub is thus
described by Porter: "The stem is stout, measuring sometimes nearly a foot in
diameter, and the plant grows to the height of 15 feet or more. It has a grayish
bark and long oval leaves, which when broken off discharge a milky fluid. The
fruit resembles an apple, and hangs in clusters of two or three. When ripe it
is of a rich yellow colour, but on being pressed it explodes like a puff-ball.
It is chiefly filled with air...This is the so-called 'apple of Sodom.'" Through
Samaria, etc. (See APPLE.)
Engines
- (1.) Heb. hishalon i.e., "invention" (as in Eccl. 7:29) contrivances indicating
ingenuity. In 2 Chr. 26:15 it refers to inventions for the purpose of propelling
missiles from the walls of a town, such as stones (the Roman balista) and arrows
(the catapulta).
(2.) Heb. mechi kobollo, i.e., the beating
of that which is in front a battering-ram (Ezek. 26:9), the use of which was common
among the Egyptians and the Assyrians. Such an engine is mentioned in the reign
of David (2 Sam. 20:15).
Engraver
- Heb. harash (Ex. 35:35; 38:23) means properly an artificer in wood, stone,
or metal. The chief business of the engraver was cutting names or devices on rings
and seals and signets (Ex. 28:11, 21, 36; Gen. 38:18).
En-hakkore
- fountain of the crier, the name of the spring in Lehi which burst forth
in answer to Samson's prayer when he was exhausted with the slaughter of the Philistines
(Judg. 15:19). It has been identified with the spring 'Ayun Kara, near Zoreah.
Enmity - deep-rooted hatred.
"I will put enmity between thee and the woman, between thy seed and her seed"
(Gen. 3:15). The friendship of the world is "enmity with God" (James 4:4; 1 John
2:15, 16). The "carnal mind" is "enmity against God" (Rom. 8:7). By the abrogation
of the Mosaic institutes the "enmity" between Jew and Gentile is removed. They
are reconciled, are "made one" (Eph. 2:15, 16).
Enoch
- initiated. (1.) The eldest son of Cain (Gen. 4:17), who built a city east
of Eden in the land of Nod, and called it "after the name of his son Enoch." This
is the first "city" mentioned in Scripture.
(2.) The
son of Jared, and father of Methuselah (Gen. 5:21; Luke 3:37). His father was
one hundred and sixty-two years old when he was born. After the birth of Methuselah,
Enoch "walked with God three hundred years" (Gen. 5:22-24), when he was translated
without tasting death. His whole life on earth was three hundred and sixty-five
years. He was the "seventh from Adam" (Jude 1:14), as distinguished from the son
of Cain, the third from Adam. He is spoken of in the catalogue of Old Testament
worthies in the Epistle to the Hebrews (11:5). When he was translated, only Adam,
so far as recorded, had as yet died a natural death, and Noah was not yet born.
Mention is made of Enoch's prophesying only in Jude 1:14.
Enos
- man the son of Seth, and grandson of Adam (Gen. 5:6-11; Luke 3:38). He lived
nine hundred and five years. In his time "men began to call upon the name of the
Lord" (Gen. 4:26), meaning either (1) then began men to call themselves by the
name of the Lord (marg.) i.e., to distinguish themselves thereby from idolaters;
or (2) then men in some public and earnest way began to call upon the Lord, indicating
a time of spiritual revival.
En-rogel
- fountain of the treaders; i.e., "foot-fountain;" also called the "fullers'
fountain," because fullers here trod the clothes in water. It has been identified
with the "fountain of the virgin" (q.v.), the modern 'Ain Ummel-Daraj. Others
identify it, with perhaps some probability, with the Bir Eyub, to the south of
the Pool of Siloam, and below the junction of the valleys of Kidron and Hinnom.
(See FOUNTAIN.)
It
was at this fountain that Jonathan and Ahimaaz lay hid after the flight of David
(2 Sam. 17:17); and here also Adonijah held the feast when he aspired to the throne
of his father (1 Kings 1:9).
The Bir Eyub, or "Joab's
well," "is a singular work of ancient enterprise. The shaft sunk through the solid
rock in the bed of the Kidron is 125 feet deep...The water is pure and entirely
sweet, quite different from that of Siloam; which proves that there is no connection
between them." Thomson's Land and the Book.
En-shemesh
- fountain of the sun a spring which formed one of the landmarks on the boundary
between Judah and Benjamin (Josh. 15:7; 18:17). It was between the "ascent of
Adummim" and the spring of En-rogel, and hence was on the east of Jerusalem and
of the Mount of Olives. It is the modern 'Ain-Haud i.e., the "well of the apostles"
about a mile east of Bethany, the only spring on the road to Jericho. The sun
shines on it the whole day long.
Ensign
- (1.) Heb. 'oth, a military standard, especially of a single tribe (Num.
2:2). Each separate tribe had its own "sign" or "ensign."
(2.)
Heb. nes, a lofty signal, as a column or high pole (Num. 21:8, 9); a standard
or signal or flag placed on high mountains to point out to the people a place
of rendezvous on the irruption of an enemy (Isa. 5:26; 11:12; 18:3; 62:10; Jer.
4:6, 21; Ps. 60:4). This was an occasional signal, and not a military standard.
Elevation and conspicuity are implied in the word.
(3.)
The Hebrew word degel denotes the standard given to each of the four divisions
of the host of the Israelites at the Exodus (Num. 1:52; 2:2; 10:14). In Cant.
2:4 it is rendered "banner." We have no definite information as to the nature
of these military standards. (See BANNER.)
Entertain
- Entertainments, "feasts," were sometimes connected with a public festival
(Deut. 16:11, 14), and accompanied by offerings (1 Sam. 9:13), in token of alliances
(Gen. 26:30); sometimes in connection with domestic or social events, as at the
weaning of children (Gen. 21:8), at weddings (Gen. 29:22; John 2:1), on birth-days
(Matt. 14:6), at the time of sheep-shearing (2 Sam. 13:23), and of vintage (Judg.
9:27), and at funerals (2 Sam. 3:35; Jer. 16:7).
The
guests were invited by servants (Prov. 9:3; Matt. 22:3), who assigned them their
respective places (1 Sam. 9:22; Luke 14:8; Mark 12:39). Like portions were sent
by the master to each guest (1 Sam. 1:4; 2 Sam. 6:19), except when special honour
was intended, when the portion was increased (Gen. 43:34).
The
Israelites were forbidden to attend heathenish sacrificial entertainments (Ex.
34:15), because these were in honour of false gods, and because at such feast
they would be liable to partake of unclean flesh (1 Cor. 10:28).
In
the entertainments common in apostolic times among the Gentiles were frequent
"revellings," against which Christians were warned (Rom. 13:13; Gal. 5:21; 1 Pet.
4:3). (See BANQUET.)
Epaenetus
- commendable, a Christian at Rome to whom Paul sent his salutation (Rom.
16:5). He is spoken of as "the first fruits of Achaia" (R.V., "of Asia", i.e.,
of proconsular Asia, which is probably the correct reading). As being the first
convert in that region, he was peculiarly dear to the apostle. He calls him his
"well beloved."
Epaphras - lovely,
spoken of by Paul (Col. 1:7; 4:12) as "his dear fellow-servant," and "a faithful
minister of Christ." He was thus evidently with him at Rome when he wrote to the
Colossians. He was a distinguished disciple, and probably the founder of the Colossian
church. He is also mentioned in the Epistle to Philemon (1:23), where he is called
by Paul his "fellow-prisoner."
Epaphroditus
- fair, graceful; belonging to Aphrodite or Venus the messenger who came from
Phillipi to the apostle when he was a prisoner at Rome (Phil. 2:25-30; 4:10-18).
Paul mentions him in words of esteem and affection. On his return to Philippi
he was the bearer of Paul's letter to the church there.
Ephah
- gloom. (1.) One of the five sons of Midian, and grandson of Abraham (Gen.
25:4). The city of Ephah, to which he gave his name, is mentioned Isa. 60:6, 7.
This city, with its surrounding territory, formed part of Midian, on the east
shore of the Dead Sea. It abounded in dromedaries and camels (Judg. 6:5).
(2.)
1 Chr. 2:46, a concubine of Caleb.
(3.) 1 Chr. 2:47,
a descendant of Judah.
Ephah, a word of Egyptian origin,
meaning measure; a grain measure containing "three seahs or ten omers," and equivalent
to the bath for liquids (Ex. 16:36; 1 Sam. 17:17; Zech. 5:6). The double ephah
in Prov. 20:10 (marg., "an ephah and an ephah"), Deut. 25:14, means two ephahs,
the one false and the other just.
Epher
- a calf. (1.) One of the sons of Midian, who was Abraham's son by Keturah
(Gen. 25:4).
(2.) The head of one of the families of
trans-Jordanic Manasseh who were carried captive by Tiglath-pileser (1 Chr. 5:24).
Ephes-dammim - boundary of
blood, a place in the tribe of Judah where the Philistines encamped when David
fought with Goliath (1 Sam. 17:1). It was probably so called as having been the
scene of frequent sanguinary conflicts between Israel and the Philistines. It
is called Pas-dammim (1 Chr. 11:13). It has been identified with the modern Beit
Fased, i.e., "house of bleeding", near Shochoh (q.v.).
Ephesians,
Epistle to - was written by Paul at Rome about the same time as that to the
Colossians, which in many points it resembles.
Contents
of. The Epistle to the Colossians is mainly polemical, designed to refute certain
theosophic errors that had crept into the church there. That to the Ephesians
does not seem to have originated in any special circumstances, but is simply a
letter springing from Paul's love to the church there, and indicative of his earnest
desire that they should be fully instructed in the profound doctrines of the gospel.
It contains (1) the salutation (1:1, 2); (2) a general description of the blessings
the gospel reveals, as to their source, means by which they are attained, purpose
for which they are bestowed, and their final result, with a fervent prayer for
the further spiritual enrichment of the Ephesians (1:3-2:10); (3) "a record of
that marked change in spiritual position which the Gentile believers now possessed,
ending with an account of the writer's selection to and qualification for the
apostolate of heathendom, a fact so considered as to keep them from being dispirited,
and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers"
(2:12-3:21); (4) a chapter on unity as undisturbed by diversity of gifts (4:1-16);
(5) special injunctions bearing on ordinary life (4:17-6:10); (6) the imagery
of a spiritual warfare, mission of Tychicus, and valedictory blessing (6:11-24).
Planting of the church at Ephesus. Paul's first and hurried
visit for the space of three months to Ephesus is recorded in Acts 18:19-21. The
work he began on this occasion was carried forward by Apollos (24-26) and Aquila
and Priscilla. On his second visit, early in the following year, he remained at
Ephesus "three years," for he found it was the key to the western provinces of
Asia Minor. Here "a great door and effectual" was opened to him (1 Cor. 16:9),
and the church was established and strengthened by his assiduous labours there
(Acts 20:20, 31). From Ephesus as a centre the gospel spread abroad "almost throughout
all Asia" (19:26). The word "mightily grew and prevailed" despite all the opposition
and persecution he encountered.
On his last journey to
Jerusalem the apostle landed at Miletus, and summoning together the elders of
the church from Ephesus, delivered to them his remarkable farewell charge (Acts
20:18-35), expecting to see them no more.
The following
parallels between this epistle and the Milesian charge may be traced:
(1.)
Acts 20:19 = Eph. 4:2. The phrase "lowliness of mind" occurs nowhere else.
(2.)
Acts 20:27 = Eph. 1:11. The word "counsel," as denoting the divine plan, occurs
only here and Heb. 6:17.
(3.) Acts 20:32 = Eph. 3:20.
The divine ability.
(4.) Acts 20:32 = Eph. 2:20. The
building upon the foundation.
(5.) Acts 20:32 = Eph.
1:14, 18. "The inheritance of the saints."
Place and
date of the writing of the letter. It was evidently written from Rome during Paul's
first imprisonment (3:1; 4:1; 6:20), and probably soon after his arrival there,
about the year 62, four years after he had parted with the Ephesian elders at
Miletus. The subscription of this epistle is correct.
There
seems to have been no special occasion for the writing of this letter, as already
noted. Paul's object was plainly not polemical. No errors had sprung up in the
church which he sought to point out and refute. The object of the apostle is "to
set forth the ground, the cause, and the aim and end of the church of the faithful
in Christ. He speaks to the Ephesians as a type or sample of the church universal."
The church's foundations, its course, and its end, are his theme. "Everywhere
the foundation of the church is the will of the Father; the course of the church
is by the satisfaction of the Son; the end of the church is the life in the Holy
Spirit." In the Epistle to the Romans, Paul writes from the point of view of justification
by the imputed righteousness of Christ; here he writes from the point of view
specially of union to the Redeemer, and hence of the oneness of the true church
of Christ. "This is perhaps the profoundest book in existence." It is a book "which
sounds the lowest depths of Christian doctrine, and scales the loftiest heights
of Christian experience;" and the fact that the apostle evidently expected the
Ephesians to understand it is an evidence of the "proficiency which Paul's converts
had attained under his preaching at Ephesus."
Relation
between this epistle and that to the Colossians (q.v.). "The letters of the apostle
are the fervent outburst of pastoral zeal and attachment, written without reserve
and in unaffected simplicity; sentiments come warm from the heart, without the
shaping out, pruning, and punctilious arrangement of a formal discourse. There
is such a fresh and familiar transcription of feeling, so frequent an introduction
of coloquial idiom, and so much of conversational frankness and vivacity, that
the reader associates the image of the writer with every paragraph, and the ear
seems to catch and recognize the very tones of living address." "Is it then any
matter of amazement that one letter should resemble another, or that two written
about the same time should have so much in common and so much that is peculiar?
The close relation as to style and subject between the epistles to Colosse and
Ephesus must strike every reader. Their precise relation to each other has given
rise to much discussion. The great probability is that the epistle to Colosse
was first written; the parallel passages in Ephesians, which amount to about forty-two
in number, having the appearance of being expansions from the epistle to Colosse.
Compare:
Eph 1:7; Col 1:14 Eph 1:10; Col 1:20 Eph 3:2;
Col 1:25 Eph 5:19; Col 3:16 Eph 6:22; Col 4:8 Eph 1:19-2:5; Col 2:12,13 Eph 4:2-4;
Col 3:12-15 Eph 4:16; Col 2:19 Eph 4:32; Col 3:13 Eph 4:22-24; Col 3:9,10 Eph
5:6-8; Col 3:6-8 Eph 5:15,16; Col 4:5 Eph 6:19,20; Col 4:3,4 Eph 5:22-6:9; Col
3:18-4:1
"The style of this epistle is exceedingly animated,
and corresponds with the state of the apostle's mind at the time of writing. Overjoyed
with the account which their messenger had brought him of their faith and holiness
(Eph. 1:15), and transported with the consideration of the unsearchable wisdom
of God displayed in the work of man's redemption, and of his astonishing love
towards the Gentiles in making them partakers through faith of all the benefits
of Christ's death, he soars high in his sentiments on those grand subjects, and
gives his thoughts utterance in sublime and copious expression."
Ephesus
- the capital of proconsular Asia, which was the western part of Asia Minor.
It was colonized principally from Athens. In the time of the Romans it bore the
title of "the first and greatest metropolis of Asia." It was distinguished for
the Temple of Diana (q.v.), who there had her chief shrine; and for its theatre,
which was the largest in the world, capable of containing 50,000 spectators. It
was, like all ancient theatres, open to the sky. Here were exhibited the fights
of wild beasts and of men with beasts. (Comp. 1 Cor. 4:9; 9:24, 25; 15:32.)
Many
Jews took up their residence in this city, and here the seeds of the gospel were
sown immediately after Pentecost (Acts 2:9; 6:9). At the close of his second missionary
journey (about A.D. 51), when Paul was returning from Greece to Syria (18:18-21),
he first visited this city. He remained, however, for only a short time, as he
was hastening to keep the feast, probably of Pentecost, at Jerusalem; but he left
Aquila and Priscilla behind him to carry on the work of spreading the gospel.
During his third missionary journey Paul reached Ephesus
from the "upper coasts" (Acts 19:1), i.e., from the inland parts of Asia Minor,
and tarried here for about three years; and so successful and abundant were his
labours that "all they which dwelt in Asia heard the word of the Lord Jesus, both
Jews and Greeks" (19:10). Probably during this period the seven churches of the
Apocalypse were founded, not by Paul's personal labours, but by missionaries whom
he may have sent out from Ephesus, and by the influence of converts returning
to their homes.
On his return from his journey, Paul
touched at Miletus, some 30 miles south of Ephesus (Acts 20:15), and sending for
the presbyters of Ephesus to meet him there, he delivered to them that touching
farewell charge which is recorded in Acts 20:18-35. Ephesus is not again mentioned
till near the close of Paul's life, when he writes to Timothy exhorting him to
"abide still at Ephesus" (1 Tim. 1:3).
Two of Paul's
companions, Trophimus and Tychicus, were probably natives of Ephesus (Acts 20:4;
21:29; 2 Tim. 4:12). In his second epistle to Timothy, Paul speaks of Onesiphorus
as having served him in many things at Ephesus (2 Tim. 1:18). He also "sent Tychicus
to Ephesus" (4:12), probably to attend to the interests of the church there. Ephesus
is twice mentioned in the Apocalypse (1:11; 2:1).
The
apostle John, according to tradition, spent many years in Ephesus, where he died
and was buried.
A part of the site of this once famous
city is now occupied by a small Turkish village, Ayasaluk, which is regarded as
a corruption of the two Greek words, hagios theologos; i.e., "the holy divine."
Ephod - something girt, a
sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the
ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18,
28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made
of fine linen, and consisted of two pieces, which hung from the neck, and covered
both the back and front, above the tunic and outer garment (Ex. 28:31). That of
the high priest was embroidered with divers colours. The two pieces were joined
together over the shoulders (hence in Latin called superhumerale) by clasps or
buckles of gold or precious stones, and fastened round the waist by a "curious
girdle of gold, blue, purple, and fine twined linen" (28:6-12).
The
breastplate, with the Urim and Thummim, was attached to the ephod.
Ephphatha
- the Greek form of a Syro-Chaldaic or Aramaic word, meaning "Be opened,"
uttered by Christ when healing the man who was deaf and dumb (Mark 7:34). It is
one of the characteristics of Mark that he uses the very Aramaic words which fell
from our Lord's lips. (See 3:17; 5:41; 7:11; 14:36; 15:34.)
Ephraim
- double fruitfulness ("for God had made him fruitful in the land of his affliction").
The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident
recorded regarding him is his being placed, along with his brother Manasseh, before
their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention
of Joseph was that the right hand of the aged patriarch should be placed on the
head of the elder of the two; but Jacob set Ephraim the younger before his brother,
"guiding his hands wittingly." Before Joseph's death, Ephraim's family had reached
the third generation (Gen. 50:23).
Ephraim,
Gate of - one of the gates of Jerusalem (2 Kings 14:13; 2 Chr. 25:23), on
the side of the city looking toward Ephraim, the north side.
Ephraim
in the wilderness - (John 11: 54), a town to which our Lord retired with his
disciples after he had raised Lazarus, and when the priests were conspiring against
him. It lay in the wild, uncultivated hill-country to the north-east of Jerusalem,
betwen the central towns and the Jordan valley.
Ephraim,
Mount - the central mountainous district of Palestine occupied by the tribe
of Ephraim (Josh. 17:15; 19:50; 20:7), extending from Bethel to the plain of Jezreel.
In Joshua's time (Josh. 17:18) these hills were densely wooded. They were intersected
by well-watered, fertile valleys, referred to in Jer. 50:19. Joshua was buried
at Timnath-heres among the mountains of Ephraim, on the north side of the hill
of Gaash (Judg. 2:9). This region is also called the "mountains of Israel" (Josh.
11:21) and the "mountains of Samaria" (Jer. 31:5, 6: Amos 3:9).
Ephraim,
The tribe of - took precedence over that of Manasseh by virtue of Jacob's
blessing (Gen. 41:52; 48:1). The descendants of Joseph formed two of the tribes
of Israel, whereas each of the other sons of Jacob was the founder of only one
tribe. Thus there were in reality thirteen tribes; but the number twelve was preserved
by excluding that of Levi when Ephraim and Manasseh are mentioned separately (Num.
1:32-34; Josh. 17:14, 17; 1 Chr. 7:20).
Territory of.
At the time of the first census in the wilderness this tribe numbered 40,500 (Num.
1:32, 33); forty years later, when about to take possession of the Promised Land,
it numbered only 32,500. During the march (see CAMP ¯T0000700) Ephraim's place
was on the west side of the tabernacle (Num. 2:18-24). When the spies were sent
out to spy the land, "Oshea the son of Nun" of this tribe signalized himself.
The boundaries of the portion of the land assigned to
Ephraim are given in Josh. 16:1-10. It included most of what was afterwards called
Samaria as distinguished from Judea and Galilee. It thus lay in the centre of
all traffic, from north to south, and from Jordan to the sea, and was about 55
miles long and 30 broad. The tabernacle and the ark were deposited within its
limits at Shiloh, where it remained for four hundred years. During the time of
the judges and the first stage of the monarchy this tribe manifested a domineering
and haughty and discontented spirit. "For more than five hundred years, a period
equal to that which elapsed between the Norman Conquest and the War of the Roses,
Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised undisputed
pre-eminence. Joshua the first conqueror, Gideon the greatest of the judges, and
Saul the first king, belonged to one or other of the three tribes. It was not
till the close of the first period of Jewish history that God 'refused the tabernacle
of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the
Mount Zion which he loved' (Ps. 78:67, 68). When the ark was removed from Shiloh
to Zion the power of Ephraim was humbled."
Among the
causes which operated to bring about the disruption of Israel was Ephraim's jealousy
of the growing power of Judah. From the settlement of Canaan till the time of
David and Solomon, Ephraim had held the place of honour among the tribes. It occupied
the central and fairest portions of the land, and had Shiloh and Shechem within
its borders. But now when Jerusalem became the capital of the kingdom, and the
centre of power and worship for the whole nation of Israel, Ephraim declined in
influence. The discontent came to a crisis by Rehoboam's refusal to grant certain
redresses that were demanded (1 Kings 12).
Ephraim,
Wood of - a forest in which a fatal battle was fought between the army of
David and that of Absalom, who was killed there (2 Sam. 18:6, 8). It lay on the
east of Jordan, not far from Mahanaim, and was some part of the great forest of
Gilead.
Ephratah - fruitful.
(1.) The second wife of Caleb, the son of Hezron, mother of Hur, and grandmother
of Caleb, who was one of those that were sent to spy the land (1 Chr. 2:19, 50).
(2.) The ancient name of Bethlehem in Judah (Gen. 35:16,
19; 48:7). In Ruth 1:2 it is called "Bethlehem-Judah," but the inhabitants are
called "Ephrathites;" in Micah 5:2, "Bethlehem-Ephratah;" in Matt. 2:6, "Bethlehem
in the land of Judah." In Ps. 132:6 it is mentioned as the place where David spent
his youth, and where he heard much of the ark, although he never saw it till he
found it long afterwards at Kirjath-jearim; i.e., the "city of the wood," or the
"forest-town" (1 Sam. 7:1; comp. 2 Sam. 6:3, 4).
Ephrathite
- a citizen of Ephratah, the old name of Bethlehem (Ruth 1:2; 1 Sam. 17:12),
or Bethlehem-Judah.
Ephron -
fawn-like. (1.) The son of Zohar a Hittite, the owner of the field and cave
of Machpelah (q.v.), which Abraham bought for 400 shekels of silver (Gen. 23:8-17;
25:9; 49:29, 30).
(2.) A mountain range which formed
one of the landmarks on the north boundary of the tribe of Judah (Josh. 15:9),
probably the range on the west side of the Wady Beit-Hanina.
Epicureans
- followers of Epicurus (who died at Athens B.C. 270), or adherents of the
Epicurean philosophy (Acts 17:18). This philosophy was a system of atheism, and
taught men to seek as their highest aim a pleasant and smooth life. They have
been called the "Sadducees" of Greek paganism. They, with the Stoics, ridiculed
the teaching of Paul (Acts 17:18). They appear to have been greatly esteemed at
Athens.
Epistles - the apostolic
letters. The New Testament contains twenty-one in all. They are divided into two
classes. (1.) Paul's Epistles, fourteen in number, including Hebrews. These are
not arranged in the New Testament in the order of time as to their composition,
but rather according to the rank of the cities or places to which they were sent.
Who arranged them after this manner is unknown. Paul's letters were, as a rule,
dictated to an amanuensis, a fact which accounts for some of their peculiarities.
He authenticated them, however, by adding a few words in his own hand at the close.
(See GALATIANS, EPISTLE TO.)
The
epistles to Timothy and Titus are styled the Pastoral Epistles.
(2.)
The Catholic or General Epistles, so called because they are not addressed to
any particular church or city or individual, but to Christians in general, or
to Christians in several countries. Of these, three are written by John, two by
Peter, and one each by James and Jude.
It is an interesting
and instructive fact that a large portion of the New Testament is taken up with
epistles. The doctrines of Christianity are thus not set forth in any formal treatise,
but mainly in a collection of letters. "Christianity was the first great missionary
religion. It was the first to break the bonds of race and aim at embracing all
mankind. But this necessarily involved a change in the mode in which it was presented.
The prophet of the Old Testament, if he had anything to communicate, either appeared
in person or sent messengers to speak for him by word of mouth. The narrow limits
of Palestine made direct personal communication easy. But the case was different
when the Christian Church came to consist of a number of scattered parts, stretching
from Mesopotamia in the east to Rome or even Spain in the far west. It was only
natural that the apostle by whom the greater number of these communities had been
founded should seek to communicate with them by letter."
Erastus
- beloved. (1.) The "chamberlain" of the city of Corinth (Rom. 16:23), and
one of Paul's disciples. As treasurer of such a city he was a public officer of
great dignity, and his conversion to the gospel was accordingly a proof of the
wonderful success of the apostle's labours.
(2.) A companion
of Paul at Ephesus, who was sent by him along with Timothy into Macedonia (Acts
19:22). Corinth was his usual place of abode (2 Tim. 4:20); but probably he may
have been the same as the preceding.
Erech
- (LXX., "Orech"), length, or Moon-town, one of the cities of Nimrod's kingdom
in the plain of Shinar (Gen. 10:10); the Orchoe of the Greeks and Romans. It was
probably the city of the Archevites, who were transplanted to Samaria by Asnapper
(Ezra 4:9). It lay on the left bank of the Euphrates, about 120 miles south-east
of Babylon, and is now represented by the mounds and ruins of Warka. It appears
to have been the necropolis of the Assyrian kings, as the whole region is strewed
with bricks and the remains of coffins. "Standing on the summit of the principal
edifice, called the Buwarizza, a tower 200 feet square in the centre of the ruins,
the beholder is struck with astonishment at the enormous accumulation of mounds
and ancient relics at his feet. An irregular circle, nearly 6 miles in circumference,
is defined by the traces of an earthen rampart, in some places 40 feet high."
Esaias - the Greek form for
Isaiah, constantly used in the Authorized Version of the New Testament (Matt.
3:3; 4:14), but in the Revised Version always "Isaiah."
Esarhaddon
- Assur has given a brother, successor of Sennacherib (2 Kings 19:37; Isa.
37:38). He ascended the throne about B.C. 681. Nothing further is recorded of
him in Scripture, except that he settled certain colonists in Samaria (Ezra 4:2).
But from the monuments it appears that he was the most powerful of all the Assyrian
monarchs. He built many temples and palaces, the most magnificent of which was
the south-west palace at Nimrud, which is said to have been in its general design
almost the same as Solomon's palace, only much larger (1 Kings 7:1-12).
In
December B.C. 681 Sennacherib was murdered by two of his sons, who, after holding
Nineveh for forty-two days, were compelled to fly to Erimenas of Ararat, or Armenia.
Their brother Esarhaddon, who had been engaged in a campaign against Armenia,
led his army against them. They were utterly overthrown in a battle fought April
B.C. 680, near Malatiyeh, and in the following month Esarhaddon was crowned at
Nineveh. He restored Babylon, conquered Egypt, and received tribute from Manasseh
of Judah. He died in October B.C. 668, while on the march to suppress an Egyptian
revolt, and was succeeded by his son Assur-bani-pal, whose younger brother was
made viceroy of Babylonia.
Esau
- hairy, Rebekah's first-born twin son (Gen. 25:25). The name of Edom, "red",
was also given to him from his conduct in connection with the red lentil "pottage"
for which he sold his birthright (30, 31). The circumstances connected with his
birth foreshadowed the enmity which afterwards subsisted between the twin brothers
and the nations they founded (25:22, 23, 26). In process of time Jacob, following
his natural bent, became a shepherd; while Esau, a "son of the desert," devoted
himself to the perilous and toilsome life of a huntsman. On a certain occasion,
on returning from the chase, urged by the cravings of hunger, Esau sold his birthright
to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28,
29, 36; Heb. 12:16, 17). He afterwards tried to regain what he had so recklessly
parted with, but was defeated in his attempts through the stealth of his brother
(Gen. 27:4, 34, 38).
At the age of forty years, to the
great grief of his parents, he married (Gen. 26:34, 35) two Canaanitish maidens,
Judith, the daughter of Beeri, and Bashemath, the daughter of Elon. When Jacob
was sent away to Padan-aram, Esau tried to conciliate his parents (Gen. 28:8,
9) by marrying his cousin Mahalath, the daughter of Ishmael. This led him to cast
in his lot with the Ishmaelite tribes; and driving the Horites out of Mount Seir,
he settled in that region. After some thirty years' sojourn in Padan-aram Jacob
returned to Canaan, and was reconciled to Esau, who went forth to meet him (33:4).
Twenty years after this, Isaac their father died, when the two brothers met, probably
for the last time, beside his grave (35:29). Esau now permanently left Canaan,
and established himself as a powerful and wealthy chief in the land of Edom (q.v.).
Long after this, when the descendants of Jacob came out
of Egypt, the Edomites remembered the old quarrel between the brothers, and with
fierce hatred they warred against Israel.
Eschew
- from old French eschever, "to flee from" (Job 1:1, 8; 2:3; 1 Pet. 3:11).
Esdraelon - the Greek form
of the Hebrew "Jezreel," the name of the great plain (called by the natives Merj
Ibn Amer; i.e., "the meadow of the son of Amer") which stretches across Central
Palestine from the Jordan to the Mediterraanean, separating the mountain ranges
of Carmel and Samaria from those of Galilee, extending about 14 miles from north
to south, and 9 miles from east to west. It is drained by "that ancient river"
the Kishon, which flows westward to the Mediterranean. From the foot of Mount
Tabor it branches out into three valleys, that on the north passing between Tabor
and Little Hermon (Judg. 4:14); that on the south between Mount Gilboa and En-gannim
(2 Kings 9:27); while the central portion, the "valley of Jezreel" proper, runs
into the Jordan valley (which is about 1,000 feet lower than Esdraelon) by Bethshean.
Here Gideon gained his great victory over the Midianites (Judg. 7:1-25). Here
also Barak defeated Sisera, and Saul's army was defeated by the Philistines, and
king Josiah, while fighting in disguise against Necho, king of Egypt, was slain
(2 Chr. 35:20-27; 2 Kings 23-29). This plain has been well called the "battle-field
of Palestine." "It has been a chosen place for encampment in every contest carried
on in this country, from the days of Nebuchadnezzar, king of the Assyrians, in
the history of whose wars with Arphaxad it is mentioned as the Great Plain of
Esdraelon, until the disastrous march of Napoleon Bonaparte from Egypt into Syria.
Jews, Gentiles, Saracens, Crusaders, Frenchmen, Egyptians, Persians, Druses, Turks,
and Arabs, warriors out of every nation which is under heaven, have pitched their
tents in the plain, and have beheld the various banners of their nations wet with
the dews of Tabor and Hermon" (Dr. Clark).
Esek
- quarrel, a well which Isaac's herdsmen dug in the valley of Gerar, and so
called because the herdsmen of Gerar quarrelled with them for its possession (Gen.
26:20).
Eshbaal - man of
Baal, the fourth son of king Saul (1 Chr. 8:33; 9:39). He is also called Ish-bosheth
(q.v.), 2 Sam. 2:8.
Eshcol -
bunch; brave. (1.) A young Amoritish chief who joined Abraham in the recovery
of Lot from the hands of Chedorlaomer (Gen. 14:13, 24).
(2.)
A valley in which the spies obtained a fine cluster of grapes (Num. 13:23, 24;
"the brook Eshcol," A.V.; "the valley of Eshcol," R.V.), which they took back
with them to the camp of Israel as a specimen of the fruits of the Promised Land.
On their way back they explored the route which led into the south (the Negeb)
by the western edge of the mountains at Telilat el-'Anab, i.e., "grape-mounds",
near Beersheba. "In one of these extensive valleys, perhaps in Wady Hanein, where
miles of grape-mounds even now meet the eye, they cut the gigantic clusters of
grapes, and gathered the pomegranates and figs, to show how goodly was the land
which the Lord had promised for their inheritance.", Palmer's Desert of the Exodus.
Eshean - a place in the mountains
of Judah (Josh.15:52), supposed to be the ruin es-Simia, near Dumah, south of
Hebron.
Eshtaol - narrow
pass or recess, a town (Josh. 15:33) in the low country, the She-phelah of Judah.
It was allotted to the tribe of Dan (Josh. 19:41), and was one of their strongholds.
Here Samson spent his boyhood, and first began to show his mighty strength; and
here he was buried in the burying-place of Manoah his father (Judg. 13:25; 16:31;
18:2, 8, 11, 12). It is identified with the modern Yeshua, on a hill 2 miles east
of Zorah. Others, however, identify it with Kustul, east of Kirjath-jearim.
Eshtemoa
- obedience, a town in the mountains of Judah (Josh. 21:14; 1 Chr. 6:57),
which was allotted, with the land round it, to the priests. It was frequented
by David and his followers during their wanderings; and he sent presents of the
spoil of the Amalekites to his friends there (1 Sam. 30:28). It is identified
with es-Semu'a, a village about 3 1/2 miles east of Socoh, and 7 or 8 miles south
of Hebron, around which there are ancient remains of the ruined city. It is the
centre of the "south country" or Negeb. It is also called "Eshtemoh" (Josh. 15:50).
Espouse - (2 Sam. 3:14),
to betroth. The espousal was a ceremony of betrothing, a formal agreement between
the parties then coming under obligation for the purpose of marriage. Espousals
are in the East frequently contracted years before the marriage is celebrated.
It is referred to as figuratively illustrating the relations between God and his
people (Jer. 2:2; Matt. 1:18; 2 Cor. 11:2). (See BETROTH.)
Essenes
- a Jewish mystical sect somewhat resembling the Pharisees. They affected
great purity. They originated about B.C. 100, and disappeared from history after
the destruction of Jerusalem. They are not directly mentioned in Scripture, although
they may be referred to in Matt. 19:11, 12, Col. 2:8, 18, 23.
Esther
- the queen of Ahasuerus, and heroine of the book that bears her name. She
was a Jewess named Hadas'sah (the myrtle), but when she entered the royal harem
she received the name by which she henceforth became known (Esther 2:7). It is
a Syro-Arabian modification of the Persian word satarah, which means a star. She
was the daughter of Abihail, a Benjamite. Her family did not avail themselves
of the permission granted by Cyrus to the exiles to return to Jerusalem; and she
resided with her cousin Mordecai, who held some office in the household of the
Persian king at "Shushan in the palace." Ahasuerus having divorced Vashti, chose
Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister,
power and authority to kill and extirpate all the Jews throughout the Persian
empire. By the interposition of Esther this terrible catastrophe was averted.
Haman was hanged on the gallows he had intended for Mordecai (Esther 7); and the
Jews established an annual feast, the feast of Purim (q.v.), in memory of their
wonderful deliverance. This took place about fifty-two years after the Return,
the year of the great battles of Plataea and Mycale (B.C. 479).
Esther
appears in the Bible as a "woman of deep piety, faith, courage, patriotism, and
caution, combined with resolution; a dutiful daughter to her adopted father, docile
and obedient to his counsels, and anxious to share the king's favour with him
for the good of the Jewish people. There must have been a singular grace and charm
in her aspect and manners, since 'she obtained favour in the sight of all them
that looked upon her' (Esther 2:15). That she was raised up as an instrument in
the hand of God to avert the destruction of the Jewish people, and to afford them
protection and forward their wealth and peace in their captivity, is also manifest
from the Scripture account."
Esther,
Book of - The authorship of this book is unknown. It must have been obviously
written after the death of Ahasuerus (the Xerxes of the Greeks), which took place
B.C. 465. The minute and particular account also given of many historical details
makes it probable that the writer was contemporary with Mordecai and Esther. Hence
we may conclude that the book was written probably about B.C. 444-434, and that
the author was one of the Jews of the dispersion.
This
book is more purely historical than any other book of Scripture; and it has this
remarkable peculiarity that the name of God does not occur in it from first to
last in any form. It has, however, been well observed that "though the name of
God be not in it, his finger is." The book wonderfully exhibits the providential
government of God.
Etam - eyrie.
(1.) A village of the tribe of Simeon (1 Chr. 4:32). Into some cleft ("top," A.V.,;
R.V., "cleft") of a rock here Samson retired after his slaughter of the Philistines
(Judg. 15:8, 11). It was a natural stronghold. It has been identified with Beit
'Atab, west of Bethlehem, near Zorah and Eshtaol. On the crest of a rocky knoll,
under the village, is a long tunnel, which may be the "cleft" in which Samson
hid.
(2.) A city of Judah, fortified by Rehoboam (2 Chr.
11:6). It was near Bethlehem and Tekoah, and some distance apparently to the north
of (1). It seems to have been in the district called Nephtoah (or Netophah), where
were the sources of the water from which Solomon's gardens and pleasure-grounds
and pools, as well as Bethlehem and the temple, were supplied. It is now 'Ain
'Atan, at the head of the Wady Urtas, a fountain sending forth a copious supply
of pure water.
Eternal death
- The miserable fate of the wicked in hell (Matt. 25:46; Mark 3:29; Heb. 6:2;
2 Thess. 1:9; Matt. 18:8; 25:41; Jude 1:7). The Scripture as clearly teaches the
unending duration of the penal sufferings of the lost as the "everlasting life,"
the "eternal life" of the righteous. The same Greek words in the New Testament
(aion, aionios, aidios) are used to express (1) the eternal existence of God (1
Tim. 1:17; Rom. 1:20; 16:26); (2) of Christ (Rev. 1:18); (3) of the Holy Ghost
(Heb. 9:14); and (4) the eternal duration of the sufferings of the lost (Matt.
25:46; Jude 1:6).
Their condition after casting off the
mortal body is spoken of in these expressive words: "Fire that shall not be quenched"
(Mark 9:45, 46), "fire unquenchable" (Luke 3:17), "the worm that never dies,"
the "bottomless pit" (Rev. 9:1), "the smoke of their torment ascending up for
ever and ever" (Rev. 14:10, 11).
The idea that the "second
death" (Rev. 20:14) is in the case of the wicked their absolute destruction, their
annihilation, has not the slightest support from Scripture, which always represents
their future as one of conscious suffering enduring for ever.
The
supposition that God will ultimately secure the repentance and restoration of
all sinners is equally unscriptural. There is not the slightest trace in all the
Scriptures of any such restoration. Sufferings of themselves have no tendency
to purify the soul from sin or impart spiritual life. The atoning death of Christ
and the sanctifying power of the Holy Spirit are the only means of divine appointment
for bringing men to repentance. Now in the case of them that perish these means
have been rejected, and "there remaineth no more sacrifice for sins" (Heb. 10:26,
27).
Eternal life - This
expression occurs in the Old Testament only in Dan. 12:2 (R.V., "everlasting life").
It occurs frequently in the New Testament (Matt. 7:14;
18:8, 9; Luke 10:28; comp. 18:18). It comprises the whole future of the redeemed
(Luke 16:9), and is opposed to "eternal punishment" (Matt. 19:29; 25:46). It is
the final reward and glory into which the children of God enter (1 Tim. 6:12,
19; Rom. 6:22; Gal. 6:8; 1 Tim. 1:16; Rom. 5:21); their Sabbath of rest (Heb.
4:9; comp. 12:22).
The newness of life which the believer
derives from Christ (Rom. 6:4) is the very essence of salvation, and hence the
life of glory or the eternal life must also be theirs (Rom. 6:8; 2 Tim. 2:11,
12; Rom. 5:17, 21; 8:30; Eph. 2:5, 6). It is the "gift of God in Jesus Christ
our Lord" (Rom. 6:23). The life the faithful have here on earth (John 3:36; 5:24;
6:47, 53-58) is inseparably connected with the eternal life beyond, the endless
life of the future, the happy future of the saints in heaven (Matt. 19:16, 29;
25:46).
Etham - perhaps another
name for Khetam, or "fortress," on the Shur or great wall of Egypt, which extended
from the Mediterranean to the Gulf of Suez. Here the Israelites made their third
encampment (Ex. 13:20; Num. 33:6). The camp was probably a little to the west
of the modern town of Ismailia. Here the Israelites were commanded to change their
route (Ex. 14:2), and "turn" towards the south, and encamp before Pi-hahiroth.
(See EXODUS ¯T0001283; PITHOM.)
Ethan
- firm. (1.) "The Ezrahite," distinguished for his wisdom (1 Kings 4:31).
He is named as the author of the 89th Psalm. He was of the tribe of Levi.
(2.)
A Levite of the family of Merari, one of the leaders of the temple music (1 Chr.
6:44; 15:17, 19). He was probably the same as Jeduthun. He is supposed by some
to be the same also as (1).
Ethanim
- the month of gifts, i.e., of vintage offerings; called Tisri after the Exile;
corresponding to part of September and October. It was the first month of the
civil year, and the seventh of the sacred year (1 Kings 8:2).
Eth-baal
- with Baal, a king of Sidon (B.C. 940-908), father of Jezebel, who was the
wife of Ahab (1 Kings 16:31). He is said to have been also a priest of Astarte,
whose worship was closely allied to that of Baal, and this may account for his
daughter's zeal in promoting idolatry in Israel. This marriage of Ahab was most
fatal to both Israel and Judah. Dido, the founder of Carthage, was his granddaughter.
Ethiopia - country of burnt
faces; the Greek word by which the Hebrew Cush is rendered (Gen. 2:13; 2 Kings
19:9; Esther 1:1; Job 28:19; Ps. 68:31; 87:4), a country which lay to the south
of Egypt, beginning at Syene on the First Cataract (Ezek. 29:10; 30:6), and extending
to beyond the confluence of the White and Blue Nile. It corresponds generally
with what is now known as the Soudan (i.e., the land of the blacks). This country
was known to the Hebrews, and is described in Isa. 18:1; Zeph. 3:10. They carried
on some commercial intercourse with it (Isa. 45:14).
Its
inhabitants were descendants of Ham (Gen. 10:6; Jer. 13:23; Isa. 18:2, "scattered
and peeled," A.V.; but in R.V., "tall and smooth"). Herodotus, the Greek historian,
describes them as "the tallest and handsomest of men." They are frequently represented
on Egyptian monuments, and they are all of the type of the true negro. As might
be expected, the history of this country is interwoven with that of Egypt.
Ethiopia
is spoken of in prophecy (Ps. 68:31; 87:4; Isa. 45:14; Ezek. 30:4-9; Dan. 11:43;
Nah. 3:8-10; Hab. 3:7; Zeph. 2:12).
Ethiopian
eunuch - the chief officer or prime minister of state of Candace (q.v.), queen
of Ethiopia. He was converted to Christianity through the instrumentality of Philip
(Act 8:27). The northern portion of Ethiopia formed the kingdom of Meroe, which
for a long period was ruled over by queens, and it was probably from this kingdom
that the eunuch came.
Ethiopian
woman - the wife of Moses (Num. 12:1). It is supposed that Zipporah, Moses'
first wife (Ex. 2:21), was now dead. His marriage of this "woman" descended from
Ham gave offence to Aaron and Miriam.
Eunice
- happily conquering, the mother of Timothy, a believing Jewess, but married
to a Greek (Acts 16:1). She trained her son from his childhood in the knowledge
of the Scriptures (2 Tim. 3:15). She was distinguished by her "unfeigned faith."
Eunuch - literally bed-keeper
or chamberlain, and not necessarily in all cases one who was mutilated, although
the practice of employing such mutilated persons in Oriental courts was common
(2 Kings 9:32; Esther 2:3). The law of Moses excluded them from the congregation
(Deut. 23:1). They were common also among the Greeks and Romans. It is said that
even to-day there are some in Rome who are employed in singing soprano in the
Sistine Chapel. Three classes of eunuchs are mentioned in Matt. 19:12.
Euodias
- a good journey, a female member of the church at Philippi. She was one who
laboured much with Paul in the gospel. He exhorts her to be of one mind with Syntyche
(Phil. 4:2). From this it seems they had been at variance with each other.
Euphrates
- Hebrew, Perath; Assyrian, Purat; Persian cuneiform, Ufratush, whence Greek
Euphrates, meaning "sweet water." The Assyrian name means "the stream," or "the
great stream." It is generally called in the Bible simply "the river" (Ex. 23:31),
or "the great river" (Deut. 1:7).
The Euphrates is first
mentioned in Gen. 2:14 as one of the rivers of Paradise. It is next mentioned
in connection with the covenant which God entered into with Abraham (15:18), when
he promised to his descendants the land from the river of Egypt to the river Euphrates
(comp. Deut. 11:24; Josh. 1:4), a covenant promise afterwards fulfilled in the
extended conquests of David (2 Sam. 8:2-14; 1 Chr. 18:3; 1 Kings 4:24). It was
then the boundary of the kingdom to the north-east. In the ancient history of
Assyria, and Babylon, and Egypt many events are recorded in which mention is made
of the "great river." Just as the Nile represented in prophecy the power of Egypt,
so the Euphrates represented the Assyrian power (Isa. 8:7; Jer. 2:18).
It
is by far the largest and most important of all the rivers of Western Asia. From
its source in the Armenian mountains to the Persian Gulf, into which it empties
itself, it has a course of about 1,700 miles. It has two sources, (1) the Frat
or Kara-su (i.e., "the black river"), which rises 25 miles north-east of Erzeroum;
and (2) the Muradchai (i.e., "the river of desire"), which rises near Ararat,
on the northern slope of Ala-tagh. At Kebban Maden, 400 miles from the source
of the former, and 270 from that of the latter, they meet and form the majestic
stream, which is at length joined by the Tigris at Koornah, after which it is
called Shat-el-Arab, which runs in a deep and broad stream for above 140 miles
to the sea. It is estimated that the alluvium brought down by these rivers encroaches
on the sea at the rate of about one mile in thirty years.
Euroclydon
- south-east billow, the name of the wind which blew in the Adriatic Gulf,
and which struck the ship in which Paul was wrecked on the coast of Malta (Acts
27:14; R.V., "Euraquilo," i.e., north-east wind). It is called a "tempestuous
wind," i.e., as literally rendered, a "typhonic wind," or a typhoon. It is the
modern Gregalia or Levanter. (Comp. Jonah 1:4.)
Eutychus
- fortunate, (Acts 20:9-12), a young man of Troas who fell through drowsiness
from the open window of the third floor of the house where Paul was preaching,
and was "taken up dead." The lattice-work of the window being open to admit the
air, the lad fell out and down to the court below. Paul restored him to life again.
(Comp. 1 Kings 17:21; 2 Kings 4:34.)
Evangelist
- a "publisher of glad tidings;" a missionary preacher of the gospel (Eph.
4:11). This title is applied to Philip (Acts 21:8), who appears to have gone from
city to city preaching the word (8:4, 40). Judging from the case of Philip, evangelists
had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility
of pastoral supervision over a portion of the flock. They were itinerant preachers,
having it as their special function to carry the gospel to places where it was
previously unknown. The writers of the four Gospels are known as the Evangelists.
Eve - life; living, the name
given by Adam to his wife (Gen. 3:20; 4:1). The account of her creation is given
in Gen. 2:21, 22. The Creator, by declaring that it was not good for man to be
alone, and by creating for him a suitable companion, gave sanction to monogamy.
The commentator Matthew Henry says: "This companion was taken from his side to
signify that she was to be dear unto him as his own flesh. Not from his head,
lest she should rule over him; nor from his feet, lest he should tyrannize over
her; but from his side, to denote that species of equality which is to subsist
in the marriage state." And again, "That wife that is of God's making by special
grace, and of God's bringing by special providence, is likely to prove a helpmeet
to her husband." Through the subtle temptation of the serpent she violated the
commandment of God by taking of the forbidden fruit, which she gave also unto
her husband (1 Tim. 2:13-15; 2 Cor. 11:3). When she gave birth to her first son,
she said, "I have gotten a man from the Lord" (R.V., "I have gotten a man with
the help of the Lord," Gen. 4:1). Thus she welcomed Cain, as some think, as if
he had been the Promised One the "Seed of the woman."
Evening
- the period following sunset with which the Jewish day began (Gen. 1:5; Mark
13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12:
30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., "between the two evenings"). The "first
evening" was that period when the sun was verging towards setting, and the "second
evening" the moment of actual sunset. The word "evenings" in Jer. 5:6 should be
"deserts" (marg. R.V.).
Everlasting
- eternal, applied to God (Gen. 21:33; Deut. 33:27; Ps. 41:13; 90:2). We also
read of the "everlasting hills" (Gen. 49:26); an "everlasting priesthood" (Ex.
40:15; Num. 25:13). (See ETERNAL.)
Evil
eye - (Prov. 23:6), figuratively, the envious or covetous. (Comp. Deut. 15:9;
Matt. 20:15.)
Evil-merodach -
Merodach's man, the son and successor of Nebuchadnezzar, king of Babylon (2
Kings 25:27; Jer. 52:31, 34). He seems to have reigned but two years (B.C. 562-560).
Influenced probably by Daniel, he showed kindness to Jehoiachin, who had been
a prisoner in Babylon for thirty-seven years. He released him, and "spoke kindly
to him." He was murdered by Nergal-sharezer=Neriglissar, his brother-in-law, who
succeeded him (Jer. 39:3, 13).
Evil-speaking
- is expressly forbidden (Titus 3:2; James 4:11), and severe punishments are
denounced against it (1 Cor. 5:11; 6:10). It is spoken of also with abhorrence
(Ps. 15:3; Prov. 18:6, 7), and is foreign to the whole Christian character and
the example of Christ.
Example
- of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17;
2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11);
of the prophets as suffering affliction (James 5:10).
Executioner
- (Mark 6:27). Instead of the Greek word, Mark here uses a Latin word, speculator,
which literally means "a scout," "a spy," and at length came to denote one of
the armed bodyguard of the emperor. Herod Antipas, in imitation of the emperor,
had in attendance on him a company of speculatores. They were sometimes employed
as executioners, but this was a mere accident of their office. (See MARK, GOSPEL
OF.)
Exercise,
bodily - (1 Tim. 4:8). An ascetic mortification of the flesh and denial of
personal gratification (comp. Col. 2:23) to which some sects of the Jews, especially
the Essenes, attached importance.
Exile
- (1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II.
carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of
the inhabitants of Galilee and of Gilead (B.C. 741).
After
the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there
was a general deportation of the Israelites into Mesopotamia and Media (2 Kings
17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.)
Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the
fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal
youths, including Daniel and his companions (B.C. 606), together with the sacred
vessels of the temple (2 Chr. 36:7; Dan. 1:2). In B.C. 598 (Jer. 52:28; 2 Kings
24:12), in the beginning of Jehoiachin's reign (2 Kings 24:8), Nebuchadnezzar
carried away captive 3,023 eminent Jews, including the king (2 Chr. 36:10), with
his family and officers (2 Kings 24:12), and a large number of warriors (16),
with very many persons of note (14), and artisans (16), leaving behind only those
who were poor and helpless. This was the first general deportation to Babylon.
In B.C. 588, after the revolt of Zedekiah (q.v.), there
was a second general deportation of Jews by Nebuchadnezzar (Jer. 52:29; 2 Kings
25:8), including 832 more of the principal men of the kingdom. He carried away
also the rest of the sacred vessels (2 Chr. 36:18). From this period, when the
temple was destroyed (2 Kings 25:9), to the complete restoration, B.C. 517 (Ezra
6:15), is the period of the "seventy years."
In B.C.
582 occurred the last and final deportation. The entire number Nebuchadnezzar
carried captive was 4,600 heads of families with their wives and children and
dependants (Jer. 52:30; 43:5-7; 2 Chr. 36:20, etc.). Thus the exiles formed a
very considerable community in Babylon.
When Cyrus granted
permission to the Jews to return to their own land (Ezra 1:5; 7:13), only a comparatively
small number at first availed themselves of the privilege. It cannot be questioned
that many belonging to the kingdom of Israel ultimately joined the Jews under
Ezra, Zerubbabel, and Nehemiah, and returned along with them to Jerusalem (Jer.
50:4, 5, 17-20, 33-35).
Large numbers had, however, settled
in the land of Babylon, and formed numerous colonies in different parts of the
kingdom. Their descendants very probably have spread far into Eastern lands and
become absorbed in the general population. (See JUDAH, KINGDOM OF ¯T0002126; CAPTIVITY.)
Exodus - the great deliverance
wrought for the children of Isreal when they were brought out of the land of Egypt
with "a mighty hand and with an outstretched arm" (Ex 12:51; Deut. 26:8; Ps 114;
136), about B.C. 1490, and four hundred and eighty years (1 Kings 6:1) before
the building of Solomon's temple.
The time of their sojourning
in Egypt was, according to Ex. 12:40, the space of four hundred and thirty years.
In the LXX., the words are, "The sojourning of the children of Israel which they
sojourned in Egypt and in the land of Canaan was four hundred and thirty years;"
and the Samaritan version reads, "The sojourning of the children of Israel and
of their fathers which they sojourned in the land of Canaan and in the land of
Egypt was four hundred and thirty years." In Gen. 15:13-16, the period is prophetically
given (in round numbers) as four hundred years. This passage is quoted by Stephen
in his defence before the council (Acts 7:6).
The chronology
of the "sojourning" is variously estimated. Those who adopt the longer term reckon
thus:
| Years | | From the descent of Jacob into Egypt
to the | death of Joseph 71 | | From the death of Joseph to the birth of | Moses
278 | | From the birth of Moses to his flight into | Midian 40 | | From the flight
of Moses to his return into | Egypt 40 | | From the return of Moses to the Exodus
1 | | 430
Others contend for the shorter period of two
hundred and fifteen years, holding that the period of four hundred and thirty
years comprehends the years from the entrance of Abraham into Canaan (see LXX.
and Samaritan) to the descent of Jacob into Egypt. They reckon thus:
|
Years | | From Abraham's arrival in Canaan to Isaac's | birth 25 | | From Isaac's
birth to that of his twin sons | Esau and Jacob 60 | | From Jacob's birth to the
going down into | Egypt 130 | | (215) | | From Jacob's going down into Egypt to
the | death of Joseph 71 | | From death of Joseph to the birth of Moses 64 | |
From birth of Moses to the Exodus 80 | | In all... 430
During
the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt
were being gradually prepared for the great national crisis which was approaching.
The plagues that successively fell upon the land loosened the bonds by which Pharaoh
held them in slavery, and at length he was eager that they should depart. But
the Hebrews must now also be ready to go. They were poor; for generations they
had laboured for the Egyptians without wages. They asked gifts from their neighbours
around them (Ex. 12:35), and these were readily bestowed. And then, as the first
step towards their independent national organization, they observed the feast
of the Passover, which was now instituted as a perpetual memorial. The blood of
the paschal lamb was duly sprinkled on the door-posts and lintels of all their
houses, and they were all within, waiting the next movement in the working out
of God's plan. At length the last stroke fell on the land of Egypt. "It came to
pass, that at midnight Jehovah smote all the firstborn in the land of Egypt."
Pharaoh rose up in the night, and called for Moses and Aaron by night, and said,
"Rise up, and get you forth from among my people, both ye and the children of
Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your
herds, as ye have said, and be gone; and bless me also." Thus was Pharaoh (q.v.)
completely humbled and broken down. These words he spoke to Moses and Aaron "seem
to gleam through the tears of the humbled king, as he lamented his son snatched
from him by so sudden a death, and tremble with a sense of the helplessness which
his proud soul at last felt when the avenging hand of God had visited even his
palace."
The terror-stricken Egyptians now urged the
instant departure of the Hebrews. In the midst of the Passover feast, before the
dawn of the 15th day of the month Abib (our April nearly), which was to be to
them henceforth the beginning of the year, as it was the commencement of a new
epoch in their history, every family, with all that appertained to it, was ready
for the march, which instantly began under the leadership of the heads of tribes
with their various sub-divisions. They moved onward, increasing as they went forward
from all the districts of Goshen, over the whole of which they were scattered,
to the common centre. Three or four days perhaps elapsed before the whole body
of the people were assembled at Rameses, and ready to set out under their leader
Moses (Ex. 12:37; Num. 33:3). This city was at that time the residence of the
Egyptian court, and here the interviews between Moses and Pharaoh had taken place.
From Rameses they journeyed to Succoth (Ex. 12:37), identified
with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See PITHOM.) Their
third station was Etham (q.v.), 13:20, "in the edge of the wilderness," and was
probably a little to the west of the modern town of Ismailia, on the Suez Canal.
Here they were commanded "to turn and encamp before Pi-hahiroth, between Migdol
and the sea", i.e., to change their route from east to due south. The Lord now
assumed the direction of their march in the pillar of cloud by day and of fire
by night. They were then led along the west shore of the Red Sea till they came
to an extensive camping-ground "before Pi-hahiroth," about 40 miles from Etham.
This distance from Etham may have taken three days to traverse, for the number
of camping-places by no means indicates the number of days spent on the journey:
e.g., it took fully a month to travel from Rameses to the wilderness of Sin (Ex.
16:1), yet reference is made to only six camping-places during all that time.
The exact spot of their encampment before they crossed the Red Sea cannot be determined.
It was probably somewhere near the present site of Suez.
Under
the direction of God the children of Israel went "forward" from the camp "before
Pi-hahiroth," and the sea opened a pathway for them, so that they crossed to the
farther shore in safety. The Egyptian host pursued after them, and, attempting
to follow through the sea, were overwhelmed in its returning waters, and thus
the whole military force of the Egyptians perished. They "sank as lead in the
mighty waters" (Ex. 15:1-9; comp. Ps. 77:16-19).
Having
reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun
Musa ("the springs of Moses"), there they encamped and rested probably for a day.
Here Miriam and the other women sang the triumphal song recorded in Ex. 15:1-21.
From 'Ayun Musa they went on for three days through a
part of the barren "wilderness of Shur" (22), called also the "wilderness of Etham"
(Num. 33:8; comp. Ex. 13:20), without finding water. On the last of these days
they came to Marah (q.v.), where the "bitter" water was by a miracle made drinkable.
Their next camping-place was Elim (q.v.), where were
twelve springs of water and a grove of "threescore and ten" palm trees (Ex. 15:27).
After a time the children of Israel "took their journey
from Elim," and encamped by the Red Sea (Num. 33:10), and thence removed to the
"wilderness of Sin" (to be distinguished from the wilderness of Zin, 20:1), where
they again encamped. Here, probably the modern el-Markha, the supply of bread
they had brought with them out of Egypt failed. They began to "murmur" for want
of bread. God "heard their murmurings" and gave them quails and manna, "bread
from heaven" (Ex. 16:4-36). Moses directed that an omer of manna should be put
aside and preserved as a perpetual memorial of God's goodness. They now turned
inland, and after three encampments came to the rich and fertile valley of Rephidim,
in the Wady Feiran. Here they found no water, and again murmured against Moses.
Directed by God, Moses procured a miraculous supply of water from the "rock in
Horeb," one of the hills of the Sinai group (17:1-7); and shortly afterwards the
children of Israel here fought their first battle with the Amalekites, whom they
smote with the edge of the sword.
From the eastern extremity
of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh
and the Wady Solaf, meeting in the Wady er-Rahah, "the enclosed plain in front
of the magnificient cliffs of Ras Sufsafeh." Here they encamped for more than
a year (Num. 1:1; 10:11) before Sinai (q.v.).
The different
encampments of the children of Israel, from the time of their leaving Egypt till
they reached the Promised Land, are mentioned in Ex. 12:37-19; Num. 10-21; 33;
Deut. 1, 2, 10.
It is worthy of notice that there are
unmistakable evidences that the Egyptians had a tradition of a great exodus from
their country, which could be none other than the exodus of the Hebrews.
Exodus,
Book of - Exodus is the name given in the LXX. to the second book of the Pentateuch
(q.v.). It means "departure" or "outgoing." This name was adopted in the Latin
translation, and thence passed into other languages. The Hebrews called it by
the first words, according to their custom, Ve-eleh shemoth (i.e., "and these
are the names").
It contains, (1.) An account of the
increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their
departure out of Egypt (2-12:36). (3.) Their journeyings from Egypt to Sinai (12:37-19:2).
(4.) The giving of the law and the establishment of the institutions by which
the organization of the people was completed, the theocracy, "a kingdom of priest
and an holy nation" (19:3-ch. 40).
The time comprised
in this book, from the death of Joseph to the erection of the tabernacle in the
wilderness, is about one hundred and forty-five years, on the supposition that
the four hundred and thirty years (12:40) are to be computed from the time of
the promises made to Abraham (Gal. 3:17).
The authorship
of this book, as well as of that of the other books of the Pentateuch, is to be
ascribed to Moses. The unanimous voice of tradition and all internal evidences
abundantly support this opinion.
Exorcist
- (Acts 19:13). "In that sceptical and therefore superstitious age professional
exorcist abounded. Many of these professional exorcists were disreputable Jews,
like Simon in Samaria and Elymas in Cyprus (8:9; 13:6)." Other references to exorcism
as practised by the Jews are found in Matt. 12:27; Mark 9:38; Luke 9:49, 50. It
would seem that it was an opinion among the Jews that miracles might be wrought
by invoking the divine name. Thus also these "vagabond Jews" pretended that they
could expel daemons.
The power of casting out devils
was conferred by Christ on his apostles (Matt. 10:8), and on the seventy (Luke
10:17-19), and was exercised by believers after his ascension (Mark 16:17; Acts
16:18); but this power was never spoken of as exorcism.
Expiation
- Guilt is said to be expiated when it is visited with punishment falling
on a substitute. Expiation is made for our sins when they are punished not in
ourselves but in another who consents to stand in our room. It is that by which
reconciliation is effected. Sin is thus said to be "covered" by vicarious satisfaction.
The cover or lid of the ark is termed in the LXX. hilasterion,
that which covered or shut out the claims and demands of the law against the sins
of God's people, whereby he became "propitious" to them.
The
idea of vicarious expiation runs through the whole Old Testament system of sacrifices.
(See PROPITIATION.)
Eye - (Heb. 'ain, meaning
"flowing"), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V.,
"appearance," marg. "eye"); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num.
14:14, "face to face" (R.V. marg., "eye to eye"). "Between the eyes", i.e., the
forehead (Ex. 13:9, 16).
The expression (Prov. 23:31),
"when it giveth his colour in the cup," is literally, "when it giveth out [or
showeth] its eye." The beads or bubbles of wine are thus spoken of. "To set the
eyes" on any one is to view him with favour (Gen. 44:21; Job 24:23; Jer. 39:12).
This word is used figuratively in the expressions an "evil eye" (Matt. 20:15),
a "bountiful eye" (Prov. 22:9), "haughty eyes" (6:17 marg.), "wanton eyes" (Isa.
3:16), "eyes full of adultery" (2 Pet. 2:14), "the lust of the eyes" (1 John 2:16).
Christians are warned against "eye-service" (Eph. 6:6; Col. 3:22). Men were sometimes
punished by having their eyes put out (1 Sam. 11:2; Samson, Judg. 16:21; Zedekiah,
2 Kings 25:7).
The custom of painting the eyes is alluded
to in 2 Kings 9:30, R.V.; Jer. 4:30; Ezek. 23:40, a custom which still prevails
extensively among Eastern women.
Ezekias
- Grecized form of Hezekiah (Matt. 1:9, 10).
Ezekiel
- God will strengthen. (1.) 1 Chr. 24:16, "Jehezekel."
(2.)
One of the great prophets, the son of Buzi the priest (Ezek. 1:3). He was one
of the Jewish exiles who settled at Tel-Abib, on the banks of the Chebar, "in
the land of the Chaldeans." He was probably carried away captive with Jehoiachin
(1:2; 2 Kings 24:14-16) about B.C. 597. His prophetic call came to him "in the
fifth year of Jehoiachin's captivity" (B.C. 594). He had a house in the place
of his exile, where he lost his wife, in the ninth year of his exile, by some
sudden and unforeseen stroke (Ezek. 8:1; 24:18). He held a prominent place among
the exiles, and was frequently consulted by the elders (8:1; 11:25; 14:1; 20:1).
His ministry extended over twenty-three years (29:17), B.C. 595-573, during part
of which he was contemporary with Daniel (14:14; 28:3) and Jeremiah, and probably
also with Obadiah. The time and manner of his death are unknown. His reputed tomb
is pointed out in the neighbourhood of Bagdad, at a place called Keffil.
Ezekiel,
Book of - consists mainly of three groups of prophecies. After an account
of his call to the prophetical office (1-3:21), Ezekiel (1) utters words of denunciation
against the Jews (3:22-24), warning them of the certain destruction of Jerusalem,
in opposition to the words of the false prophets (4:1-3). The symbolical acts,
by which the extremities to which Jerusalem would be reduced are described in
ch. 4,5, show his intimate acquaintance with the Levitical legislation. (See Ex.
22:30; Deut. 14:21; Lev. 5:2; 7:18,24; 17:15; 19:7; 22:8, etc.)
(2.)
Prophecies against various surrounding nations: against the Ammonites (Ezek. 25:1-7),
the Moabites (8-11), the Edomites (12-14), the Philistines (15-17), Tyre and Sidon
(26-28), and against Egypt (29-32).
(3.) Prophecies delivered
after the destruction of Jerusalem by Nebuchadnezzar: the triumphs of Israel and
of the kingdom of God on earth (Ezek. 33-39); Messianic times, and the establishment
and prosperity of the kingdom of God (40;48).
The closing
visions of this book are referred to in the book of Revelation (Ezek. 38=Rev.
20:8; Ezek. 47:1-8=Rev. 22:1,2). Other references to this book are also found
in the New Testament. (Comp. Rom. 2:24 with Ezek. 36:2; Rom. 10:5, Gal. 3:12 with
Ezek. 20:11; 2 Pet. 3:4 with Ezek. 12:22.)
It may be
noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned
by Ezekiel (14:14) along with Noah and Job as distinguished for his righteousness,
and some five years later he is spoken of as pre-eminent for his wisdom (28:3).
Ezekiel's prophecies are characterized by symbolical
and allegorical representations, "unfolding a rich series of majestic visions
and of colossal symbols." There are a great many also of "symbolcal actions embodying
vivid conceptions on the part of the prophet" (4:1-4; 5:1-4; 12:3-6; 24:3-5; 37:16,
etc.) "The mode of representation, in which symbols and allegories occupy a prominent
place, gives a dark, mysterious character to the prophecies of Ezekiel. They are
obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible
to penetrate. Jerome calls the book 'a labyrith of the mysteries of God.' It was
because of this obscurity that the Jews forbade any one to read it till he had
attained the age of thirty."
Ezekiel is singular in the
frequency with which he refers to the Pentateuch (e.g., Ezek. 27; 28:13; 31:8;
36:11, 34; 47:13, etc.). He shows also an acquaintance with the writings of Hosea
(Ezek. 37:22), Isaiah (Ezek. 8:12; 29:6), and especially with those of Jeremiah,
his older contemporary (Jer. 24:7, 9; 48:37).
Ezel
- a separation, (1 Sam. 20:19), a stone, or heap of stones, in the neighbourhood
of Saul's residence, the scene of the parting of David and Jonathan (42). The
margin of the Authorized Version reads, "The stone that sheweth the way," in this
rendering following the Targum.
Ezer
- treasure. (1.) One of the sons of Seir, the native princes, "dukes," of
Mount Hor (Gen. 36:21, 27). (2.) 1 Chr. 7:21; (3.) 4:4. (4.) One of the Gadite
champions who repaired to David at Ziklag (12:9). (5.) A Levite (Neh. 3:19). (6.)
A priest (12:42).
Ezion-geber
- the giant's backbone (so called from the head of a mountain which runs out
into the sea), an ancient city and harbour at the north-east end of the Elanitic
branch of the Red Sea, the Gulf of Akabah, near Elath or Eloth (Num. 33:35; Deut.
2:8). Here Solomon built ships, "Tarshish ships," like those trading from Tyre
to Tarshish and the west, which traded with Ophir (1 Kings 9:26; 2 Chr. 8:17);
and here also Jehoshaphat's fleet was shipwrecked (1 Kings 22:48; 2 Chr. 20:36).
It became a populous town, many of the Jews settling in it (2 Kings 16:6, "Elath").
It is supposed that anciently the north end of the gulf flowed further into the
country than now, as far as 'Ain el-Ghudyan, which is 10 miles up the dry bed
of the Arabah, and that Ezion-geber may have been there.
Ezra
- help. (1.) A priest among those that returned to Jerusalem under Zerubabel
(Neh. 12:1).
(2.) The "scribe" who led the second body
of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the
book of Scripture which bears his name. He was the son, or perhaps grandson, of
Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron
(Ezra 7:1-5). All we know of his personal history is contained in the last four
chapters of his book, and in Neh. 8 and 12:26.
In the
seventh year of the reign of Artaxerxes Longimanus (see DARIUS ¯T0000975), he
obtained leave to go up to Jerusalem and to take with him a company of Israelites
(Ezra 8). Artaxerxes manifested great interest in Ezra's undertaking, granting
him "all his request," and loading him with gifts for the house of God. Ezra assembled
the band of exiles, probably about 5,000 in all, who were prepared to go up with
him to Jerusalem, on the banks of the Ahava, where they rested for three days,
and were put into order for their march across the desert, which was completed
in four months. His proceedings at Jerusalem on his arrival there are recorded
in his book.
He was "a ready scribe in the law of Moses,"
who "had prepared his heart to seek the law of the Lord and to do it, and to teach
in Israel statutes and judgments." "He is," says Professor Binnie, "the first
well-defined example of an order of men who have never since ceased in the church;
men of sacred erudition, who devote their lives to the study of the Holy Scriptures,
in order that they may be in a condition to interpret them for the instruction
and edification of the church. It is significant that the earliest mention of
the pulpit occurs in the history of Ezra's ministry (Neh. 8:4). He was much more
of a teacher than a priest. We learn from the account of his labours in the book
of Nehemiah that he was careful to have the whole people instructed in the law
of Moses; and there is no reason to reject the constant tradition of the Jews
which connects his name with the collecting and editing of the Old Testament canon.
The final completion of the canon may have been, and probably was, the work of
a later generation; but Ezra seems to have put it much into the shape in which
it is still found in the Hebrew Bible. When it is added that the complete organization
of the synagogue dates from this period, it will be seen that the age was emphatically
one of Biblical study" (The Psalms: their History, etc.).
For
about fourteen years, i.e., till B.C. 445, we have no record of what went on in
Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of
the nation. In that year another distinguished personage, Nehemiah, appears on
the scene. After the ruined wall of the city had been built by Nehemiah, there
was a great gathering of the people at Jerusalem preparatory to the dedication
of the wall. On the appointed day the whole population assembled, and the law
was read aloud to them by Ezra and his assistants (Neh. 8:3). The remarkable scene
is described in detail. There was a great religious awakening. For successive
days they held solemn assemblies, confessing their sins and offering up solemn
sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous
enthusiasm, and then renewed their national covenant to be the Lord's. Abuses
were rectified, and arrangements for the temple service completed, and now nothing
remained but the dedication of the walls of the city (Neh. 12).
Ezra,
Book of - This book is the record of events occurring at the close of the
Babylonian exile. It was at one time included in Nehemiah, the Jews regarding
them as one volume. The two are still distinguished in the Vulgate version as
I. and II. Esdras. It consists of two principal divisions:
(1.)
The history of the first return of exiles, in the first year of Cyrus (B.C. 536),
till the completion and dedication of the new temple, in the sixth year of Darius
Hystapes (B.C. 515), ch. 1-6. From the close of the sixth to the opening of the
seventh chapter there is a blank in the history of about sixty years.
(2.)
The history of the second return under Ezra, in the seventh year of Artaxerxes
Longimanus, and of the events that took place at Jerusalem after Ezra's arrival
there (7-10).
The book thus contains memorabilia connected
with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra
(B.C. 456), extending over a period of about eighty years.
There
is no quotation from this book in the New Testament, but there never has been
any doubt about its being canonical. Ezra was probably the author of this book,
at least of the greater part of it (comp. 7:27, 28; 8:1, etc.), as he was also
of the Books of Chronicles, the close of which forms the opening passage of Ezra.
Ezrahite - a title given
to Ethan (1 Kings 4:31; Ps. 89, title) and Heman (Ps. 88, title). They were both
sons of Zerah (1 Chr. 2:6).
Ezri
- help of Jehovah, the son of Chelub. He superintended, under David, those
who "did the work of the field for tillage" (1 Chr. 27:26).
Fable
- applied in the New Testament to the traditions and speculations, "cunningly
devised fables", of the Jews on religious questions (1 Tim. 1:4; 4:7; 2 Tim. 4:4;
Titus 1:14; 2 Pet. 1:16). In such passages the word means anything false and unreal.
But the word is used as almost equivalent to parable. Thus we have (1) the fable
of Jotham, in which the trees are spoken of as choosing a king (Judg. 9:8-15);
and (2) that of the cedars of Lebanon and the thistle as Jehoash's answer to Amaziah
(2 Kings 14:9).
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The Rev. Charles P. Henderson is a Presbyterian minister and
Executive Director of CrossCurrents.
He is the author of God and Science (John Knox Press, 1986).
A revised and expanded version of the book is appearing here. God and Science (Hypertext Edition,
2005).
He is also editor of a new book, featuring articles by world class scientists and theologians, and illustrating the leading views on the relationship between science and religion: Faith, Science and the Future (CrossCurrents Press, 2007).
Charles also tracks the boundry between the virtual and the real at his blog: Next World Design, focusing on the mediation of art, science and spirituality in the metaverse.