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isbe[3001]='Eliphaz (2)`The first and most prominent of the three friends of Job (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>), who come from distant places to condole with and comfort him, when they hear of his affliction.<P>That he is to be regarded as their leader and spokesman is shown by the greater weight and originality of his speeches (contained in <a onClick="return mV(\'Job\',4,\'1-\');">Job 4</a>; <a onClick="return mV(\'Job\',5,\'1-\');">Job 5</a>; <a onClick="return mV(\'Job\',15,\'1-\');">Job 15</a>; <a onClick="return mV(\'Job\',22,\'1-\');">Job 22</a>), the speeches of the other friends being in fact largely echoes and emotional enforcements of his thoughts, and by the fact that he is taken as their representative (<a onClick="return mV(\'Job\',42,7);">Job 42:7</a>) when, after the address from the whirlwind, Yahweh appoints their expiation for the wrong done to Job and to the truth.<P>He is represented as a venerable and benignant sage from Teman in Idumaea, a place noted for its wisdom (compare <a onClick="return mV(\'Jer\',49,7);">Jer 49:7</a>), as was also the whole land of Edom (compare <a onClick="return mV(\'Oba\',1,8);">Ob 1:8</a>); and doubtless it is the writer\'s design to make his words typical of the best wisdom of the world. This wisdom is the result of ages of thought and experience (compare <a onClick="return mV(\'Job\',15,\'17-19\');">Job 15:17-19</a>), of long and ripened study (compare <a onClick="return mV(\'Job\',5,27);">Job 5:27</a>), and claims the authority of revelation, though only revelation of a secondary kind (compare Eliphaz\' vision, <a onClick="return mV(\'Job\',4,12);">Job 4:12</a>ff, and his challenge to Job to obtain the like, <a onClick="return mV(\'Job\',5,1);">Job 5:1</a>).<P>In his first speech he deduces Job\'s affliction from the natural sequence of effect from cause (<a onClick="return mV(\'Job\',4,\'7-11\');">Job 4:7-11</a>), which cause he makes broad enough to include innate impurity and depravity (<a onClick="return mV(\'Job\',4,\'17-19\');">Job 4:17-19</a>); evinces a quietism which deprecates Job\'s selfdestroying outbursts of wrath (<a onClick="return mV(\'Job\',5,2,3);">Job 5:2-3</a>; compare Job\'s answer, <a onClick="return mV(\'Job\',6,2);">Job 6:2-3</a>; <a onClick="return mV(\'Job\',30,24);">30:24</a>); and promises restoration as the result of penitence and submission. In his second speech he is irritated because Job\'s blasphemous words are calculated to hinder devotion (<a onClick="return mV(\'Job\',15,4);">Job 15:4</a>), attributes them to iniquity (<a onClick="return mV(\'Job\',15,5,6);">Job 15:5-6</a>), reiterates his depravity doctrine (<a onClick="return mV(\'Job\',15,\'14-16\');">Job 15:14-16</a>), and initiates the lurid descriptions of the wicked man\'s fate, in which the friends go on to overstate their case (<a onClick="return mV(\'Job\',15,\'20-35\');">Job 15:20-35</a>). In the third speech he is moved by the exigencies of his theory to impute actual frauds and crimes to Job, iniquities indulged in because God was too far away to see (<a onClick="return mV(\'Job\',22,\'5-15\');">22:5-15</a>); but as a close holds open to him still the way of penitence, abjuring of iniquity, and restoration to health and wealth (<a onClick="return mV(\'Job\',22,\'21-30\');">22:21-30</a>). His utterances are well composed and judicial (too coldly academic, Job thinks, <a onClick="return mV(\'Job\',16,4-5);">16:4-5</a>), full of good religious counsel abstractly considered.<P>Their error is in their inveterate presupposition of Job\'s wickedness, their unsympathetic clinging to theory in the face of fact, and the suppressing of the human promptings of friendship.``66';
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isbe[3002]='Eliphelehu`e-lif\'-e-le-hu (\'eliphelehu, "May God distinguish him," the King James Version Elipheleh):<P>The eleventh of the fourteen doorkeepers mentioned as "brethren of the second degree" and as appointed in connection with the bringing up of the ark to Jerusalem by David (<a onClick="return mV(\'1Ch\',15,18);">1Ch 15:18</a>).``1';
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isbe[3003]='Eliphelet`e-lif\'-e-let.`<a href="./study/isbe/search.html?string=ELIPHALAT">ELIPHALAT</a>; <a href="./study/isbe/search.html?string=ELIPHAL">ELIPHAL</a>`1';
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isbe[3004]='Elisabeth`e-liz\'-a-beth (Elisabet, Westcott and Hort Eleisdbet, from Heb \'elishebha\' (Elisheba), "God is (my) oath," i.e. a worshipper of God):<P>Wife of Zacharias the priest and mother of John the Baptist (<a onClick="return mV(\'Luk\',1,5);">Lu 1:5</a>ff). Elisabeth herself was of priestly lineage and a "kinswoman" (the King James Version <a href="./study/isbe/search.html?string=COUSIN">COUSIN</a>, which see) of the Virgin Mary (<a onClick="return mV(\'Luk\',1,36);">Lu 1:36</a>), of whose visit to Elisabeth a remarkable account is given in <a onClick="return mV(\'Luk\',1,\'39-56\');">Lu 1:39-56</a>.`<a href="./study/isbe/search.html?string=ZACHARIAS">ZACHARIAS</a>`1';
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isbe[3005]='Eliseus`el-i-se\'-us.`<a href="./study/isbe/search.html?string=ELISHA">ELISHA</a>`1';
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isbe[3006]='Elisha`e-li\'-sha \'elisha\', "God is salvalion"; Septuagint Eleisaie; New Testament Elisaios, Eliseus, (<a onClick="return mV(\'Luk\',4,27);">Lu 4:27</a> the King James Version):<P>Contents<P><b>I. HIS CALL AND PREPARATION</b><P class="in15">1. His Call<P class="in15">2. His Preparation<P class="in15">3. The Parting Gift of Elijah<P><b>II. HIS PROPHETIC CAREER</b></a><P class="in15">1. Record of His Career<P class="in15">2. His Ministry in a Private Capacity<P class="in15">3. His Ministry in a Public and National Capacity<P class="in15">4. Characteristics of His Ministry<P class="in30">(1) In Comparison with Elijah<P class="in30">(2) General Features of His Ministry<P><b>III. GENERAL ESTIMATE</b><p><b> LITERATURE</b><hr /><P>A prophet, the disciple and successor of Elijah. He was the son of Shaphat, lived at Abel-meholah, at the northern end of the Jordan valley and a little south of the Sea of Galilee. Nothing is told of his parents but the father\'s name, though he must have been a man of some wealth and doubtless of earnest piety. No hint is given of Elisha\'s age or birth-place, and it is almost certain that he was born and reared at Abel-meholah, and was a comparatively young man when we first hear of him. His early life thus was spent on his father\'s estate, in a god-fearing family, conditions which have produced so many of God\'s prophets. His moral and religious nature was highly developed in such surroundings, and from his work on his father\'s farm he was called to his training as a prophet and successor of Elijah.<P>I. His Call and Preparation.<P>The first mention of him occurs in <a onClick="return mV(\'1Ki\',19,16);">1Ki 19:16</a>. Elijah was at Horeb, learning perhaps the greatest lesson of his life; and one of the three duties with which he was charged was to anoint Elisha, the son of Shaphat of Abelmeholah, as prophet in his stead.<P>1. His Call:<P>Elijah soon went northward and as he passed the lands of Shaphat he saw Elisha plowing in the rich level field of his father\'s farm. Twelve yoke of oxen were at work, Elisha himself plowing with the twelfth yoke. Crossing over to him Elijah threw his mantle upon the young man (<a onClick="return mV(\'1Ki\',19,19);">1Ki 19:19</a>). Elisha seemed to understand the meaning of the symbolic act, and was for a moment overwhelmed with its significance. It meant his adoption as the son and successor of Elijah in the prophetic office. Naturally he would hesitate a moment before making such an important decision. As Elijah strode on, Elisha felt the irresistible force of the call of God and ran after the great prophet, announcing that he was ready to follow; only he wished to give a parting kiss to his father and mother (<a onClick="return mV(\'1Ki\',19,20);">1Ki 19:20</a>). Elijah seemed to realize what it meant to the young man, and bade him "Go back again; for what have I done to thee?" The call was not such an urgent one as Elisha seemed to think, and the response had better be deliberate and voluntary. But Elisha had fully made up his mind, slew the yoke of oxen with which he was plowing, boiled their flesh with the wood of the implements he was using, and made a farewell feast for his friends. He then followed Elijah, making a full renunciation of home ties, comforts and privileges. He became Elijah\'s servant; and we have but one statement describing their relationship (<a onClick="return mV(\'2Ki\',3,11);">2Ki 3:11</a>): he "poured water on the hands of Elijah."<P>2. His Preparation:<P>They seem to have spent several years together (<a onClick="return mV(\'1Ki\',22,1);">1Ki 22:1</a>; <a onClick="return mV(\'2Ki\',1,17);">2Ki 1:17</a>), for Elisha became well known among the various schools of the prophets. While ministering to the needs of his master, Elisha learned many deep and important lessons, imbibed much of his spirit, and developed his own religious nature and efficiency until he was ready for the prophetic service himself. It seems almost certain that they lived among the schools of the prophets, and not in the mountains and hills as Elijah had previously done. During these years the tie between the two men became very deep and strong. They were years of great significance to the young prophet and of careful teaching on the part of the older. The lesson learned at Horeb was not forgotten and its meaning would be profoundly impressed upon the younger man, whose whole afterlife shows that he had deeply imbibed the teaching.<P>3. The Parting Gift of Elijah:<P>The final scene shows the strong and tender affection he cherished toward his master. Aware that the end was near, he determined to be with him until the last. Nothing could persuade him to leave Elijah. When asked what should be done for him, before his master was taken away, he asks for the elder son\'s portion, a double portion, of his master\'s spirit (<a onClick="return mV(\'2Ki\',2,9);">2Ki 2:9</a>). He has no thought of equality; he would be Elijah\'s firstborn son. The request shows how deeply he had imbibed of his master\'s spirit already. His great teacher disappears in a whirlwind, and, awestruck by the wonderful sight, Elisha rends his clothes, takes up the garment of Elijah, retraces his steps to the Jordan, smites the waters to test whether the spirit of Elijah had really fallen upon him, and as the water parts, he passes over dry shod. The sons of the prophets who have been watching the proceedings from the hills, at once observe that the spirit of Elijah rested upon Elisha, and they bowed before him in reverence and submission (<a onClick="return mV(\'2Ki\',2,\'12-15\');">2Ki 2:12-15</a>). Elisha now begins his prophetic career which must have lasted 50 years, for it extended over the reign of Jehoram, Jehu, Jehoahaz and Joash. The change in him is now so manifest that he is universally recognized as Elijah\'s successor and the religious leader of the prophetic schools. The skepticism of the young prophets regarding the translation of Elijah found little sympathy with Elisha, but he is conciliatory and humors them (<a onClick="return mV(\'2Ki\',2,\'16-18\');">2Ki 2:16-18</a>).<P>II. His Prophetic Career.<P>1. Record of His Career:<P>As we study the life of Elisha we look first at the record of his career. The compiler of these records has followed no strict chronological order. Like other scripture writers he has followed the system of grouping his materials. The records in <a onClick="return mV(\'2Ki\',2,19);">2Ki 2:19-5:27</a> are probably in the order of their occurrence. The events in chapters <a onClick="return mV(\'2Ki\',6,\'1-\');">6-9</a> cannot be chronologically arranged, as the name of the king of Israel is not mentioned. In <a onClick="return mV(\'2Ki\',6,23);">6:23</a> we are told that the Syrians came no more into the land of Israel, and <a onClick="return mV(\'2Ki\',6,24);">6:24</a> proceeds to give an account of Ben-hadad\'s invasion and the terrible siege of Samaria. In chapter <a onClick="return mV(\'2Ki\',5,\'1-\');">5</a> Gehazi is smitten with leprosy, while in chapter <a onClick="return mV(\'2Ki\',8,\'1-\');">8</a> he is in friendly converse with the king. In chapter <a onClick="return mV(\'2Ki\',13,\'1-\');">13</a> the death of Joash is recorded, and this is followed by the record of his last interview with Elisha (<a onClick="return mV(\'2Ki\',13,\'14-19\');">2Ki 13:14-19</a>) which event occurred some years previously.<P>2. His Ministry in a Private Capacity:<P>When he began his career of service he carried the mantle of Elijah, but we read no more of that mantle; he is arrayed as a private citizen (<a onClick="return mV(\'2Ki\',2,12);">2Ki 2:12</a>) in common garmerits (beghadhim). He carries the walking-staff of ordinary citizens, using it for working miracles (<a onClick="return mV(\'2Ki\',4,29);">2Ki 4:29</a>). He seems to have lived in different cities, sojourning at Bethel or Jericho with the sons of the prophets, or dwelling in his own home in Dothan or Samaria (<a onClick="return mV(\'2Ki\',6,24,32);">2Ki 6:24, 32</a>). He passed Shunem so frequently on foot that a prophet\'s chamber was built for his special use (<a onClick="return mV(\'2Ki\',4,\'8-11\');">2Ki 4:8-11</a>).<P>(1) Elijah\'s ministry began by shutting up the heavens for three and a half years; Elisha\'s began by healing a spring of water near Jericho (<a onClick="return mV(\'2Ki\',2,21);">2Ki 2:21</a>). One of these possessed certain noxious qualities, and complaint is made to Elisha that it is unfit for drinking and injurious to the land (<a onClick="return mV(\'2Ki\',2,19);">2Ki 2:19</a>). He takes salt in a new vessel, casts it into the spring and the waters are healed so that there was not "from thence any more death or miscarrying" (<a onClick="return mV(\'2Ki\',2,21);">2Ki 2:21</a>).<P>(2) Leaving Jericho, \'a pleasant situation,\' he passes up to the highlands of Ephraim, doubtless by the Wady Suweinit, and approaches Bethel, a seat of Baal worship and headquarters of idolatry. The bald head, or perhaps closely cropped head, of Elisha, in contrast with that of Elijah, provoked the ridicule of some "young lads out of the city" who called after him \'Go up, thou baldhead,\' their taunt manifesting the most blatant profanity and utter disregard of God or anything sacred. Elisha, justly angered, turned and cursed them in the name of Yahweh. Two bears soon break forth from the woods of that wild region and make fearful havoc among the boys. Elisha may have shown severity and a vindictiveness in this, but he was in no way to blame for the punishment which overtook the boys. He had nothing to do with the bears and was in no way responsible for the fate of the lads. The Septuagint adds that they threw stones, and the rabbis tell how Elisha was himself punished, but these attempts to tone down the affair are uncalled for and useless (<a onClick="return mV(\'2Ki\',2,23,24);">2Ki 2:23-24</a>).<P>(3) From Bethel Elisha passed on to Mt. Carmel, the home of a school of the prophets, spent some time there and returned to Samaria the capital (<a onClick="return mV(\'2Ki\',2,25);">2Ki 2:25</a>). His next deed of mercy was to relieve the pressing needs of a widow of one of the prophets. The name of the place is not given (<a onClick="return mV(\'2Ki\',4,\'1-7\');">2Ki 4:1-7</a>)<P>(4) On his many journeys up and down the country, he frequently passed by the little village of Shunem, on the slopes of "Little Hermon." The modern name is Solam. It was about three miles from Jezreel. Accustomed to accept hospitality of one of the women of the place, he so impressed her with his sanctity that she appealed to her husband to build a chamber for the "holy man of God, that passeth by us continually." This was done, and in return for this hospitality a son was born to the woman, who suddenly dies in early boyhood and is restored to life by the prophet (<a onClick="return mV(\'2Ki\',4,\'8-37\');">2Ki 4:8-37</a>).<P>(5) Elisha is next at Gilgal, residing with the sons of the prophets. It is a time of famine and they are subsisting on what they can find. One of them finds some wild gourds (paqqu\'oth), shreds them into the pot and they are cooked. The men have no sooner begun to eat than they taste the poison and cry to Elisha, "O man of God, there is death in the pot." Throwing in some meal, Elisha at once renders the dish harmless and wholesome (<a onClick="return mV(\'2Ki\',4,\'38-41\');">2Ki 4:38-41</a>).<P>(6) Probably at about the same time and place and during the same famine, a man from Baal-shalishah brought provisions as a present to Elisha<68>twenty loaves of fresh barley bread and fresh ears of grain. Unselfishly Elisha commands that it be given to the people to eat. The servant declared it was altogether insufficient for a hundred men, but Elisha predicts that there will be enough and to spare (<a onClick="return mV(\'2Ki\',4,\'42-44\');">2Ki 4:42-44</a>). This miracle closely resembles the two miracles of Jesus.<P>(7) The next incident is the healing of Naaman, the leprous commander of the Syrian army (<a onClick="return mV(\'2Ki\',5,\'1-19\');">2Ki 5:1-19</a>). He is afflicted with the white leprosy, the most malignant kind (<a onClick="return mV(\'2Ki\',5,27);">2Ki 5:27</a>). A Jewish maiden, captured in one of their numerous invasions of Eastern Palestine, and sold into slavery with a multitude of others, tells her mistress, the wife of Naaman, about the wonder-working Elisha. The maiden tells her mistress that Elisha can heal the leprosy, and Naaman resolves to visit him. Through the king he obtains permission to visit Elisha with a great train and rich presents. The prophet sends his servant to tell him to dip seven times in the Jordan and he will be healed. Naaman is angered at the lack of deference on the part of Elisha and turns away in a rage to go home. Better counsels prevail, and he obeys the prophet and is cured. Elisha absolutely refuses the rich presents Naaman offers, and permits the Syrian to take some earth from Yahweh\'s land, that he may build an altar in Syria and worship Yahweh there. The idea was that a God was localized and could be worshipped only on his own land. Elisha grants Naaman permission apparently to worship Rimmon while avowedly he is a worshipper of Yahweh. The prophet appreciates the difficulties in Naaman\'s path, believes in his sincerity, and by this concession in no way proves that he believes in the actual existence of a god named Rimmon, or that Yahweh was confined to his own land, or in any way sanctions idolatrous worship. He is conciliatory and tolerant, making the best of the situation.<P>(8) An act of severity on the part of Elisha follows, but it was richly deserved. Gehazi\'s true character now manifests itself. He covets the rich presents brought by Naaman, runs after him, and by a clever story secures a rich present from the general. Elisha divines his trick and dooms him and his family to be afflicted with Naaman\'s leprosy forever (<a onClick="return mV(\'2Ki\',5,\'20-27\');">2Ki 5:20-27</a>).<P>(9) A group of the sons of the prophets, probably at Jericho, finding their quarters too small, determine to build new quarters near the Jordan. While felling the timber the ax-head of one, a borrowed tool, fell into the water and disappeared. It would have been useless to have attempted to search for it in that swift and muddy stream, so he cries in distress to the prophet. Elisha breaks off a stick, casts it in the spot where the ax fell, and makes the iron swim on the surface (<a onClick="return mV(\'2Ki\',6,\'1-7\');">2Ki 6:1-7</a>).<P>3. His Ministry in a Public and National Capacity:<P>Elisha\'s services to his king and country were numerous and significant.<P>(1) The first one recorded took place during the attempt of Jehoram to resubjugate Moab which had revolted under King Mesha. In company with Jehoshaphat and the king of Edom, his southern allies, the combined hosts found themselves without water in the wilderness of Edom. The situation is desperate. Jehoram appeals to Jehoshaphat, and on discovering that Elisha was in the camp all three kings appeal to him in their extremity. He refuses any help to Jehoram, bidding him appeal to the prophets of his father Ahab and his mother Jezebel. For Jehoshaphat\'s sake he will help, calls for a minstrel, and under the spell of the music receives his message. He orders them to dig many trenches to hold the water which shall surely come on the morrow from the land of Edom and without rain. He moreover predicted that Moab would be utterly defeated. These predictions are fulfilled, Mesha is shut up in his capital, and in desperation sacrifices his firstborn son and heir on the walls in sight of all Israel. In great horror the Israelites withdraw, leaving Mesha in possession (<a onClick="return mV(\'2Ki\',3,\'4-27\');">2Ki 3:4-27</a>).<P>(2) His next services occurred at Samaria. The king of Syria finds that his most secret plans are divulged in some mysterious way, and he fails more than once to take the king of Israel. He suspects treachery in his army, but is told of Elisha\'s divining powers. Elisha is living at Dothan; and thither the king of Syria sends a large army to capture him. Surrounded by night, Elisha is in no way terrified as his servant is, but prays that the young man\'s eyes may be opened to see the mountains full of the chariots and horses of Yahweh. Going forth to meet the Syrians as they close in, Elisha prays that they may be stricken with blindness. The word canwerim is used only here and in <a onClick="return mV(\'Gen\',19,11);">Ge 19:11</a> and probably means mental blindness, or bewilderment, a confusion of mind amounting to illusion. He now tells them that they have come to the wrong place, but he will lead them to the right place. They follow him into the very heart of Samaria and into the power of the king. The latter would have smitten them, but is rebuked by Elisha who counseled that they be fed and sent away (<a onClick="return mV(\'2Ki\',6,\'8-23\');">2Ki 6:8-23</a>). Impressed by such mysterious power and strange clemency the Syrians ceased their marauding attacks.<P>(3) The next incident must have occurred some time previous, or some time after these events. Samaria is besieged, the Israelites are encouraged to defend their capital to the last, famine prices prevail, and mothers begin to cook their children and eat them. The king in horror and rage will wreak vengeance on Elisha. The latter divines his purpose, anticipates any action on the king\'s part, and predicts that there will be abundance of food on the morrow. That night a panic seized the Syrian host. They imagined they heard the Hittires coming against them, and fled in headlong rout toward the Jordan. Four lepers discover the deserted camp and report the fact to the king. He suspects an ambuscade, but is persuaded to send a few men to reconnoiter. They find the camp deserted and treasures strewing the path right to the Jordan. The maritans lose no time in plundering the camp and Elisha\'s predictions are fulfilled to the letter (<a onClick="return mV(\'2Ki\',6,\'24-33\');">2Ki 6:24-33</a>; <a onClick="return mV(\'2Ki\',7,\'1-\');">2Ki 7</a>).<P>(4) The prophet\'s next act was one of great significance. It was the carrying out of the first order given to Elijah at Horeb, and the time seemed ripe for it. He proceeds north to Damascus and finds Benhadad sick. Hearing of his presence the king sends a rich present by the hands of his chief captain Hazael and inquires whether he will recover. Elisha gives a double answer. He will recover, the disease will not be fatal, yet he will die. Fixing his eyes on Hazael, Elisha sees a fierce and ruthless successor to Benhadad who will be a terrible scourge to Israel. The man of God weeps, the fierce captain is ashamed, and when told of what he shall do, represents himself as a dog and not able to do such things. But the prospect is too enticing; he tells Benhadad he will recover, and on the morrow smothers him and succeeds to the throne (<a onClick="return mV(\'2Ki\',8,\'7-15\');">2Ki 8:7-15</a>).<P>(5) The next, move of Elisha was even more significant. It is the fulfilling of the second order given Elijah at Mt. Horeb. The Israelites are fighting the Syrians in defense of Ramoth-gilead. The king, Jehoram, is wounded and returns home to Jezreel to recover. Elisha seizes on the opportune moment to have the house of Ahab avenged for its many sins. He dispatches one of the young prophets with a vial of oil to Ramoth-gilead with orders to anoint Jehu, one of the captains of the army, as king over Israel. The young prophet obeys, delivers his message and flees. Jehu tries to conceal the real nature of the interview, but is forced to tell, and is at once proclaimed king. He leaps into his chariot, drives furiously to Jezreel, meets the king by the vineyard of Naborb, sends an arrow through his heart, tramples to death the queen Jezebel, butchers the king\'s sons and exterminates the royal family. He then treacherously murders the priests of Baal and the revolution is complete; the house of Ahab is destroyed, Baal worship overthrown and an able king is upon the throne (<a onClick="return mV(\'2Ki\',9,\'1-\');">2Ki 9</a>; <a onClick="return mV(\'2Ki\',10,\'1-\');">10</a>).<P>(6) Elisha retains his fervent and patriotic spirit until the last. His final act is in keeping with his long. life of generous deeds and faithful patriotic service. He is on his death bed, having witnessed the fearful oppressions of Israel by Hazael who made Israelites as dust under his feet. The young king Joash visits him, weeps over him, calling him, "My father, the chariots of Israel and the horsemen thereof." The dying prophet bids him take his bow and arrow and shoot eastward, an act symbolic of his victory over Syria. Being then commanded to smite upon the ground, he smites three times and stops. The prophet is angry, tells him he should have smitten many times, then he would have smitten Syria many times, but now he shall smite her only thrice (<a onClick="return mV(\'2Ki\',13,\'14-19\');">2Ki 13:14-19</a>).<P>(7) The last wonder in connection with Elisha occurs after this death. His bones were reported to have vitalizing power (<a onClick="return mV(\'2Ki\',13,\'20-21\');">2Ki 13:20-21</a>). Tradition says that the man thus restored to life lived but an hour; but the story illustrates something of the reverence held for Elisha.<P>4. Characteristics of His Ministry:<P>(1) In Comparison with Elijah.<P>In many respects Elisha is a contrast to his great predecessor. Instead of a few remarkable appearances and striking events, his was a steady lifelong ministry; instead of the rugged hills his home was in the quiet valley and on the farm; instead of solitariness he loved the social life and the home. There were no sudden appearances add disappearances, people always knew where to find him. There were no long seasons of hiding or retirement, he was constantly moving about among the people or the prophetic schools. There were no spectacular revolutions, only the effect of a long steady ministry. His career resembled the latter portion of Elijah\'s more than the earlier. Elijah had learned well his lesson at Horeb. God is not so much in the tempest, the fire and the earthquake, as in the "still small voice" (<a onClick="return mV(\'1Ki\',19,12);">1Ki 19:12</a>). Elijah was a prophet of fire, Elisha more of a pastor. The former called down fire out of heaven to consume those sent to take him; Elisha anticipates the king when he comes to take him (<a onClick="return mV(\'2Ki\',6,32,33);">2Ki 6:32-33</a>) and gives promises of relief. He merely asks for blindness to come upon the army which surrounded him at Dothan, and spares them when the king would have smitten them (<a onClick="return mV(\'2Ki\',6,\'21-23\');">2Ki 6:21-23</a>). Elijah was austere and terrible, but Elisha was so companionable that the woman at Shunera built him a chamber. His prophetic insight could be helped more by the strains of music than by the mountain solitude (<a onClick="return mV(\'2Ki\',3,15);">2Ki 3:15</a>). Some of his miracles resemble Elijah\'s. The multiplication of the oil and the cruse is much like the continued supply of meal and oil to the widow of Zarephath (<a onClick="return mV(\'1Ki\',17,\'10-16\');">1Ki 17:10-16</a>), and the raising of the Shunammite\'s son like the raising of the widow\'s son at Zarephath (<a onClick="return mV(\'1Ki\',17,\'17-24\');">1Ki 17:17-24</a>).<P>(2) General Features of His Ministry.<P>His services as a pastor-prophet were more remarkable than his miracles. He could be very severe in the presence of deliberate wrongdoing, stern and unflinching when the occasion required. He could weep before Hazael, knowing what he would do to Israel, yet he anointed him king of Syria (<a onClick="return mV(\'2Ki\',8,\'11-15\');">2Ki 8:11-15</a>). When the time was ripe and the occasion opportune, he could instigate a revolution that wiped out a dynasty, exterminated a family, and caused the massacre of the priests of Baal (<a onClick="return mV(\'2Ki\',8,\'1-\');">2Ki 8</a>; <a onClick="return mV(\'2Ki\',9,\'1-\');">9</a>). He possessed the confidence of kings so fully that they addressed him as father and themselves as sons (<a onClick="return mV(\'2Ki\',6,21);">2Ki 6:21</a>; <a onClick="return mV(\'2Ki\',13,14);">13:14</a>). He accompanied an army of invasion and three kings consult him in extremity (<a onClick="return mV(\'2Ki\',3,\'11-19\');">2Ki 3:11-19</a>). The king of Syria consults him in sickness (<a onClick="return mV(\'2Ki\',8,7,8);">2Ki 8:7-8</a>). The king of Israel seems to blame him for the awful conditions of the siege and would have wreaked vengeance on him (<a onClick="return mV(\'2Ki\',6,31);">2Ki 6:31</a>). He was something of a military strategist and many times saved the king\'s army (<a onClick="return mV(\'2Ki\',6,10);">2Ki 6:10</a>). The king of Israel goes to him for his parting counsel (<a onClick="return mV(\'2Ki\',13,\'14-19\');">2Ki 13:14-19</a>). His advice or command seemed to be always taken unhesitatingly. His contribution to the religious life of Israel was not his least service. Under Jehu he secured the destruction of the Baal worship in its organized form. Under Hazael the nation was trodden down and almost annihilated for its apostasy. By his own ministry many were saved from bowing the knee to Baal. His personal influence among the schools of the prophets was widespread and beneficial. He that escaped the sword of Hazael was slain by Jehu, and he that escaped Jehu was slain by Elisha. Elisha finished the great work of putting down Baal worship begun by Elijah. His work was not so much to add anything to religion, as to cleanse the religion already possessed. He did not ultimately save the nation, but he did save a large remnant. The corruptions were not all eradicated, the sins of Jeroboam the son of Nebat were never fully overcome. He passed through a bitter and distressing national humiliation, but emerged with hope. He eagerly watched every turn of events and his counsels were more frequently adopted than those perhaps of any other prophet. He was "the chariots of Israel and tire horsemen thereof" (<a onClick="return mV(\'2Ki\',13,14);">2Ki 13:14</a>). No condemnation of calf-worship at Dan and Bethel is recorded, but that does not prove that he fully sanctioned it. His was a contest between Yahweh worship and Baal worship. The corrupted form of Yahweh worship was a problem which Amos and Hosea had to face nearly a century later.<P>III. General Estimate.<P>His character was largely molded by his home life. He was friend and benefactor of foreigner as well as of Israelite. He was large-hearted and generous, tolerant to a remarkable degree, courageous and shrewd when the occasion required, a diplomat as well as a statesman, severe and stern only in the presence of evil and when the occasion demanded. He is accused of being vindictive and of employing falsehood with his enemies. His faults, however, were the faults of his age, and these were but little manifested in his long career. His was a strenuous pastor\'s life. A homeloving and social man, his real work was that of teaching and helping, rather than working of miracles. He continually went about doing good. He was resourceful and ready and was gifted with a sense of humor. Known as "the man of God," he proved his right to the title by his zeal for God and loving service to man.<P>LITERATURE.<P>Driver, LOT, 185f; W. R. Smith, Prophets of Israel, 85ff; Cornill, Isr. Prophets, 14f; 33ff; Farrar, Books of Kings; Kuenen, Religions of Israel, I, 360ff; Montefiore, Hibbert Lectures, 94f; Maurice, Prophets and Kings, 142; Liddon, Sermons on Old Testament Subjects, 195-334.``146';
|
||
isbe[3007]='Elishah`e-li\'-sha (\'elishah, "God saves"; Elisa, Eleisai):<P>Mentioned in <a onClick="return mV(\'Gen\',10,4);">Ge 10:4</a> as the eldest son of Javan, and in <a onClick="return mV(\'Eze\',27,7);">Eze 27:7</a> as the source from which the Tyrians obtained their purple dyes. On the ground of this latter statement attempts have been made to identify it with Southern Italy or the North of Africa. Josephus (Ant., I, vi, 1) identified Elisha with the Aeolians. The Targum on Ezekiel gives "the province of Italy." Other suggestions include Hellas, Ells, and Alsa; the last named is a kingdom mentioned in the Tell el-Amarna Letters, but its precise location is unknown. It is impossible as yet to claim certainty for any of these conjectures.``68';
|
||
isbe[3008]='Elishama`e-lish\'-a-ma (\'elishama\', "God has heard"):<P>(1) Grandfather of Joshua and son of Ammihud; prince of the tribe of Ephraim in the Exodus (<a onClick="return mV(\'Num\',1,10);">Nu 1:10</a>; <a onClick="return mV(\'Num\',7,48,53);">7:48, 53</a>; <a onClick="return mV(\'1Ch\',7,26);">1Ch 7:26</a>).<P>(2) A son of David, born in Jerusalem (<a onClick="return mV(\'2Sa\',5,16);">2Sa 5:16</a>; <a onClick="return mV(\'1Ch\',3,8);">1Ch 3:8</a>).<P>(3) By textual corruption in <a onClick="return mV(\'1Ch\',3,6);">1Ch 3:6</a> for Elishua, another of David\'s sons; compare <a onClick="return mV(\'2Sa\',5,15);">2Sa 5:15</a>.<P>(4) A scribe of Jehoiakim (<a onClick="return mV(\'Jer\',36,12,20,21);">Jer 36:12, 20-21</a>).<P>(5) One "of the seed royal," grandfather of Ishmael, the slayer of Gedaliah (<a onClick="return mV(\'2Ki\',25,25);">2Ki 25:25</a>; <a onClick="return mV(\'Jer\',41,1);">Jer 41:1</a>).<P>(6) A man of the tribe of Judah (<a onClick="return mV(\'1Ch\',2,41);">1Ch 2:41</a>).<P>(7) One of the priests appointed by Jehoshaphat to teach the law (<a onClick="return mV(\'2Ch\',17,8);">2Ch 17:8</a>).``57';
|
||
isbe[3009]='Elishaphat`e-lish\'-a-fat (\'elishaphat, "God is judge"):<P>This man figures in the Levitical conspiracy against Athaliah, to make Joash king. He was one of the "captains of hundreds" employed in the enterprise by Jehoiada the priest (<a onClick="return mV(\'2Ch\',23,1);">2Ch 23:1</a>).``1';
|
||
isbe[3010]='Elisheba`e-lish\'-e-ba (\'elishebha\', "God swears," "God is an oath"):<P>Daughter of Amminadab, sister of Nashon, wife of Aaron, mother of Nadab, Abihu, Eleazar and Ithamar, the foundress, therefore, of the entire Levitical priesthood (<a onClick="return mV(\'Exd\',6,23);">Ex 6:23</a>).``1';
|
||
isbe[3011]='Elishua`el-i-shu\'-a, e-lish\'-u-a (\'elishua\', "God is rich," "God is salvation"):<P>Son of David (<a onClick="return mV(\'2Sa\',5,15);">2Sa 5:15</a>; <a onClick="return mV(\'1Ch\',14,5);">1Ch 14:5</a>); apparently called Elishama (<a onClick="return mV(\'1Ch\',3,6);">1Ch 3:6</a>). In the latter locus we have most probably a misreading by the copyist of the name Elishua.``1';
|
||
isbe[3012]='Elisimus`e-lis\'-i-mus, the Revised Version (British and American) <a href="./study/isbe/search.html?string=ELIASIMUS">ELIASIMUS</a> (which see).``1';
|
||
isbe[3013]='Eliu`e-li\'-u (Eliou; the Revised Version (British and American) <a href="./study/isbe/search.html?string=ELIHU">ELIHU</a>):<P>One of the ancestors of Judith (Judith 8:1), and therefore of the tribe of Simeon.``1';
|
||
isbe[3014]='Eliud`e-li\'-ud (Elioud, "God my praise"):<P>An ancestor of Jesus, four generations before Joseph (<a onClick="return mV(\'Mat\',1,15);">Mt 1:15</a>).``1';
|
||
isbe[3015]='Elizaphan`el-i-za\'-fan, e-liz\'-a-fan (\'elitsaphan; Septuagint Eleisaphan, Elisaphan, Elisapa, Elisaphat, "God has protected; compare tsephanyah, Zephaniah, "Yah has protected," and the Phoenician, tsephanba\'al, Baal has protected"):<P>(1) The son of Uzziel, the son of Kohath, and so a prince of the Levitical class of the Kohathites (<a onClick="return mV(\'Num\',3,30);">Nu 3:30</a>; <a onClick="return mV(\'1Ch\',15,8);">1Ch 15:8</a>; <a onClick="return mV(\'2Ch\',29,13);">2Ch 29:13</a>). But in <a onClick="return mV(\'1Ch\',15,8);">1Ch 15:8</a>; <a onClick="return mV(\'2Ch\',29,13);">2Ch 29:13</a> his class seems to be coordinate with that of the Kohathites. He is called Elzaphan in <a onClick="return mV(\'Exd\',6,22);">Ex 6:22</a>; <a onClick="return mV(\'Lev\',10,4);">Le 10:4</a>.<P>(2) A "prince" or chief of Zebulun, who represented that tribe in the division of the land (<a onClick="return mV(\'Num\',34,25);">Nu 34:25</a>).``13';
|
||
isbe[3016]='Elizur`e-li\'-zur (\'elitsur; Septuagint Eleiour, Elisour, "My God is a rock"; compare Zuriel "my rock is God" (<a onClick="return mV(\'Num\',3,35);">Nu 3:35</a>)):<P>A chief or prince of the tribe of Reuben (<a onClick="return mV(\'Num\',1,5);">Nu 1:5</a>; <a onClick="return mV(\'Num\',2,10);">2:10</a>; <a onClick="return mV(\'Num\',7,30,35);">7:30, 35</a>; <a onClick="return mV(\'Num\',10,18);">10:18</a>).``1';
|
||
isbe[3017]='Elkanah`el-ka\'-na (\'elqanah, "God has possessed"):<P>(1) An Ephraimite, the father of Samuel (<a onClick="return mV(\'1Sa\',1,\'1-28\');">1Sa 1:1-28</a>; <a onClick="return mV(\'1Sa\',2,\'11-20\');">2:11-20</a>). Of his two wives, Hannah, the childless, was best beloved. At Shiloh she received through Eli the promise of a son. Elkanah, with Hannah, took the young Samuel to Shiloh when he was weaned, and left him with EIi as their offering to Yahweh. They were blessed with three other sons and two daughters.<P>(2) The second son of Korah (<a onClick="return mV(\'Exd\',6,24);">Ex 6:24</a>), who escaped the fate of Korah, Dathan and Abiram (<a onClick="return mV(\'Num\',26,11);">Nu 26:11</a>).<P>(3) One "next to the king" in Jerusalem in the time of Ahaz; slain by one Zichri of Ephraim in war with Pekah (<a onClick="return mV(\'2Ch\',28,7);">2Ch 28:7</a>).<P>(4) One of the Korahites among David\'s "mighty men" (<a onClick="return mV(\'1Ch\',12,1,6);">1Ch 12:1, 6</a>).<P>(5) A Levite, possibly the same as (2) above (<a onClick="return mV(\'1Ch\',6,23,25,36);">1Ch 6:23, 25, 36</a>).<P>(6) Another Levite of the same line (<a onClick="return mV(\'1Ch\',6,26,35);">1Ch 6:26, 35</a>).<P>(7) Another Levite, ancestor of Berechiah (<a onClick="return mV(\'1Ch\',9,16);">1Ch 9:16</a>).<P>(8) Another Levite (if not the same as (4) above), one of the "doorkeepers for the ark" (<a onClick="return mV(\'1Ch\',15,23);">1Ch 15:23</a>).``57';
|
||
isbe[3018]='Elkiah`el-ki\'-a (Elkia; the King James Version Elcia):<P>An ancestor of Judith (Judith 8:1).``1';
|
||
isbe[3019]='Elkoshite`el\'-kosh-it (ha-\'elqoshi; Septuagint Elkesaiou, Elkaiseou, Elkeseou):<P>Used with the article "the Elkoshite" (<a onClick="return mV(\'Nah\',1,1);">Na 1:1</a>). Probably a gentilic adjective giving the home of the prophet; not definitely identified. Three traditions may be noted:<P>(1) The Nestorians venerate the supposed tomb of the prophet in the village of Alqush not far from the east bank of the Tigris, about two days\' journey almost directly north of Mosul.<P>(2) Jerome states in the prologue to his commentary on Na that the village of Helkesei in Galilee was pointed out to him as Elkosh. This Helkesei is probably El-Kauzeh between Ramieh and Bint Jebeil.<P>(3) The treatise De Vitis Prophetarum of the Pseudo-Epiphanius says that Nahum came from "Elkesei beyond Jordan towards Begabor and was of the tribe of Simeon." Nestle has shown that the words "beyond Jordan" are probably a gloss, and that for Begabor should be read Betogabra, the modern Beit Jibrin in Southern Palestine. In favor of this identification may be urged the following facts:<P>(a) that parallels to the name Elkosh, such as Eltekeh and Eltekon, are found in the southern country;<P>(b) that the word probably contains the name of the Edomite god Qaush, whose name appears in the names of Edomite kings in the Assyrian inscriptions of the 8th and 7th centuries BC, such as Qaush-malaka and the like.<P>(c) that the internal evidence of the prophecy makes the Judean origin of the prophet almost certain.<P>LITERATURE. Davidson, "Nah," "Hab," "Zeph," in Cambridge Bible, 9-13; G. A. Smith, "Book of the Twelve," in Expositor\'s Bible, Commentary on Nah; Billerbeck and Jeremias, Beitraege zur Assyriologie, III, 91ff; Peiser, ZATW,1897,349; Nestle, PEFS,1879,136.``13';
|
||
isbe[3020]='Ellasar`el-a\'-sar (\'ellacar):<P>1. The Name and Its Etymology:<P>The city over which Arioch (Eri-Aku) and other Babylonian kings ruled (<a onClick="return mV(\'Gen\',14,1);">Ge 14:1</a>). The Semitic-Babylonians form of its name is (al) Larsa, "the city Larsa," a form which implies that the Hebrew has interchanged r and s, and transposed the final vowel. Its Sumerian name is given as Ararwa, apparently for Arauruwa, "light-abode," which, in fact, is the meaning of the ideographic group with which it is written. The ruins of this ancient site are now known as Senqara, and lie on the east bank of the Euphrates, about midway between Warka (Erech) and Muqayyar (Ur of the Chaldees). In addition to the name Larsa, it seems also to have been called Aste azaga "the holy (bright, pure) seat" (or throne), and both its names were apparently due to its having been one of the great Babylonian centers of sun-god worship.<P>2. Its Holy Places:<P>Like most of the principal cities of Babylonia, it had a great temple-tower, called E-dur-an-ki, "house of the bond of heaven and earth." The temple of the city bore the same name as that at Sippar, i.e. E-babbar, "House of Light," where the sun-god Samas was worshipped. This temple was restored by Ur-Engur, Hammurabi (Amraphel), Burna-burias, Nebuchadrezzar and Nabonidus. Among the tablets found on this site by Loftus was that which gives measures of length and square and cube roots, pointing to the place as one of the great centers of Babylonian learning. Besides the remains of these temples, there are traces of the walls, and the remains of houses of the citizens. The city was at first governed by its own kings, but became a part of the Babylonian empire some time after the reign of Hammurabi.<P>LITERATURE.<P>Loftus, Chaldea and Susiana; Delitzsch, Wo lag das Paradies?; Zehnpfund, Babylonien in seinen wichtigsten Ruinenstatten, 53-54.``136';
|
||
isbe[3021]='Elm`lm:<P><a onClick="return mV(\'Hsa\',4,13);">Ho 4:13</a> the King James Version, but in the Revised Version (British and American) <a href="./study/isbe/search.html?string=TEREBINTH">TEREBINTH</a> (which see).``1';
|
||
isbe[3022]='Elmadam`el-ma\'-dam (WH Elmadam; Textus Receptus of the New Testament Elmodam; the King James Version Elmodam):<P>An ancestor of Jesus, according to Luke\'s genealogy, in the 6th generation before Zerubbabel (<a onClick="return mV(\'Luk\',3,28);">Lu 3:28</a>).``1';
|
||
isbe[3023]='Elnaam`el-na\'-am (\'elna\'am, "God is delightfulness"; compare Phoenician "Gadnaam"):<P>According to Massoretic Text the father of two of David\'s warriors (<a onClick="return mV(\'1Ch\',11,46);">1Ch 11:46</a>); according to Septuagint himself one of the warriors.``1';
|
||
isbe[3024]='Elnathan`el-na\'-than (\'elnathan, "God has given"):<P>(1) The grandfather of Jehoiachin (<a onClick="return mV(\'2Ki\',24,8);">2Ki 24:8</a>).<P>(2) A courtier of Jehoiakim; he was one of those sent to Egypt to bring back the prophet Uriah (<a onClick="return mV(\'Jer\',26,22);">Jer 26:22</a>), and one of those who heard the reading of Jeremiah\'s roll and entreated Jehoiakim not to burn the roll (<a onClick="return mV(\'Jer\',36,12,25);">Jer 36:12, 25</a>)<29>possibly the same person as (1) above.<P>(3,4,5) The name of two "chief men"<22>unless textual corruption has introduced the name at its second occurrence<63>and of one "teacher" sent for by Ezra from the camp at the river Ahava (<a onClick="return mV(\'Ezr\',8,16);">Ezr 8:16</a>).``57';
|
||
isbe[3025]='Elo-Beth-Hanan`e-lon-beth-ha\'-nan.`<a href="./study/isbe/search.html?string=ELON">ELON</a>`1';
|
||
isbe[3026]='Elohim`e-lo\'-him, el\'-o-hem.`<a href="./study/isbe/search.html?string=GOD,+NAMES+OF">GOD, NAMES OF</a>`1';
|
||
isbe[3027]='Eloi`e\'-loi, e-lo\'-i.`<a href="./study/isbe/search.html?string=GOD,+NAMES+OF">GOD, NAMES OF</a>`1';
|
||
isbe[3028]='Eloi Eloi Lama Sabachtha; Eli Eli Lama Sabachthani`e\'-loi, e-lo\'i, la\'-ma, sa-bakh-tha\'-ni, or (Eloi, eloi, lama sabachthanei):<P>The forms of the first word as translated vary in the two narratives, being in Mark as first above and in Matthew as in second reading.<P>With some perversions of form probably from <a onClick="return mV(\'Psa\',22,1);">Ps 22:1</a> (\'eli \'eli lamah \'azabhtani). A statement uttered by Jesus on the cross just before his death, translated, "My God, my God, why hast thou forsaken me?" (<a onClick="return mV(\'Mat\',27,46);">Mt 27:46</a>; <a onClick="return mV(\'Mar\',15,34);">Mr 15:34</a>).<P>There is an interesting but difficult problem in connection with the interpretation of this passage. There seems to be a mixture of Aramaic and Hebrew.<P>The first two words, whether in Hebrew or Aramaic, have sufficient similarity to each other and each sufficient similarity to the name itself to warrant the jeer that Jesus was calling upon Elias, or the sincere supposition of those who might not fully understand the language, that he was actually calling on Elias.<P>The forms lema and lama used in Matthew and Mark respectively (Westcott and Hort, The New Testament in Greek) represent the various possible forms, the first the Aramaic, and the second the Hebrew. The various readings and translations of the latter word, sabachthani, only add confusion to an effort at ultimate explanation of the real statement. Certainly the influence of the Aramaic played a geat part in the translation and transmission of the original. The spirit revealed by Jesus in this utterance seems to be very much like that displayed in the Garden when He cried out to have the cup removed from Him.``25';
|
||
isbe[3029]='Elon (1)`e\'-lon (\'elon "terebinth"):<P>(1) A Zebulunite, who judged Israel ten years, and was buried in Aijalon (<a onClick="return mV(\'Jdg\',12,11,12);">Jud 12:11-12</a>).<P>(2) A son of Zebulun (<a onClick="return mV(\'Gen\',46,14);">Ge 46:14</a>; <a onClick="return mV(\'Num\',26,26);">Nu 26:26</a>).<P>(3) A Hittite whose daughter Esau wedded (<a onClick="return mV(\'Gen\',26,34);">Ge 26:34</a>; <a onClick="return mV(\'Gen\',36,2);">36:2</a>).``1';
|
||
isbe[3030]='Elon (2)`e\'-lon (\'elon, a "terebinth"; Ailon):<P>An unidentified town in the territory of Dan named between Ithlah and Timnah (<a onClick="return mV(\'Jos\',19,43);">Jos 19:43</a>). It is possibly identical with Elon-beth-Hanan which, along with Shaalbim and Bethshemesh, formed one of Solomon\'s commissariat districts (<a onClick="return mV(\'1Ki\',4,9);">1Ki 4:9</a>).<P>Conder has suggested Beit\' Anan, about 4 miles Northwest of Neby Samwil: it is quite uncertain.``1';
|
||
isbe[3031]='Elonites`e\'-lon-its: Descendants of <a href="./study/isbe/search.html?string=ELON+(2)">ELON</a> (which see (2) <a onClick="return mV(\'Num\',26,26);">Nu 26:26</a>).``1';
|
||
isbe[3032]='Eloquent`el\'-o-kwent:<P>"Moses said...I am not eloquent" (\'ish debharim, "a man of words" (<a onClick="return mV(\'Exd\',4,10);">Ex 4:10</a>)); but Aaron could "speak well." In <a onClick="return mV(\'Isa\',3,3);">Isa 3:3</a> the Revised Version (British and American) bin, "intelligent," is rendered "skilful (enchanter)," the King James Version "eloquent (orator)." Apollos was "an eloquent man" (logios, "full of words" (<a onClick="return mV(\'Act\',18,24);">Ac 18:24</a>, the King James Version margin, "a learned man")).``1';
|
||
isbe[3033]='Eloth`e\'-loth.`<a href="./study/isbe/search.html?string=ELATH;+ELOTH">ELATH</a>`1';
|
||
isbe[3034]='Elpaal`el-pa\'-al (\'elpa\'al, "God has wrought" (compare el\'asah, <a onClick="return mV(\'Jer\',29,3);">Jer 29:3</a>)):<P>The name of a descendant of Benjamin (<a onClick="return mV(\'1Ch\',8,11,12,18);">1Ch 8:11-12, 18</a>).``1';
|
||
isbe[3035]='Elpalet`el-pa\'-let: (the Revised Version (British and American) <a href="./study/isbe/search.html?string=ELPELET">ELPELET</a>):<P>The name of a son of David (<a onClick="return mV(\'1Ch\',14,5);">1Ch 14:5</a>).`<a href="./study/isbe/search.html?string=ELIPHALAT">ELIPHALAT</a>`1';
|
||
isbe[3036]='Elpelet`el\'-pe-let.`<a href="./study/isbe/search.html?string=ELIPHALAT">ELIPHALAT</a>`1';
|
||
isbe[3037]='Elteke; Eltekeh`el\'-te-ke, (\'elteqeh <a onClick="return mV(\'Jos\',19,44);">Jos 19:44</a>, \'elteqe\' (<a onClick="return mV(\'Jos\',21,23);">Jos 21:23</a>); Codex Vaticanus Alkatha; Codex Alexandrinus, Elketho):<P>A place in the territory of Dan named between Ekron and Gibbethon (<a onClick="return mV(\'Jos\',19,44);">Jos 19:44</a>), and again between Beth-horon and Gibbethon, as given to the Kohathite Levites (<a onClick="return mV(\'Jos\',21,23);">Jos 21:23</a>). It is probably identical with the Assyrian Altaqu, where Sennacherib (Hexagon prism inscrip.) claims to have defeated the allied armies of the Philistines and the Egyptians. It should probably be sought somewhere east of Ekron. Beit Likia, the place marked Eltekeh on the PEF map, seems a position for such an encounter.<P>It is about 2 1/2 miles southwest of Beth-horon the Upper.``54';
|
||
isbe[3038]='Eltekon`el\'-te-kon (\'elteqon, "founded by God"):<P>A city in the hill country of Judah (<a onClick="return mV(\'Jos\',15,59);">Jos 15:59</a>) near <a href="./study/isbe/search.html?string=BETH-ANOTH">BETH-ANOTH</a> (which see) to be looked for, therefore, a little north of Hebron. Site unknown.``1';
|
||
isbe[3039]='Eltolad`el-to\'-lad (\'eltoladh, "kindred of God"):<P>A city of Judah in the Negeb near Edom (<a onClick="return mV(\'Jos\',15,30);">Jos 15:30</a>); in <a onClick="return mV(\'Jos\',19,4);">Jos 19:4</a> ascribed to Simeon. Probably the same as Tolad (<a onClick="return mV(\'1Ch\',4,29);">1Ch 4:29</a>), the Arabic article "el" being omitted. Site unknown.``1';
|
||
isbe[3040]='Elul`e\'-lul, e-lool\' (\'elul, <a onClick="return mV(\'Neh\',6,15);">Ne 6:15</a>; Eloul, 1Macc 14:27):<P>The 6th month of the Hebrew year, corresponding to August-September. The derivation is uncertain.`<a href="file:./study/isbe/8700.html?toc=8791"><!--<a href="./study/isbe/search.html?string=TIME">-->TIME</a>`1';
|
||
isbe[3041]='Eluzai`e-lu\'-za-i (\'el\'uzai, "God is my strength"; compare <a href="./study/isbe/search.html?string=UZZIEL">UZZIEL</a>):<P>One of David\'s heroes (<a onClick="return mV(\'1Ch\',12,5);">1Ch 12:5</a>).``1';
|
||
isbe[3042]='Elymaeans`el-i-me\'-ans.`<a href="./study/isbe/search.html?string=ELAMITES">ELAMITES</a>`1';
|
||
isbe[3043]='Elymais`el-i-ma\'-is (Elumais):<P>This name, representing the Old Testament Elam (see <a href="./study/isbe/search.html?string=ELAM">ELAM</a>), was given to a district of Persia lying south of Media and north of Susiana. In 1Macc 6:1 the common reading, which is adopted by the King James Version, refers to Elymais as a rich city in Persia. No other reference, however, to such a city is found except in Josephus (Ant., XII, ix, 1) who simply follows 1Macc. The text should therefore be corrected to read as in the Revised Version (British and American), "in Elymais in Persia there was a city."``1';
|
||
isbe[3044]='Elymas`el\'-i-mas (Elumas, "wise"; <a onClick="return mV(\'Act\',13,8);">Ac 13:8</a>).`<a href="./study/isbe/search.html?string=BAR+JESUS">BAR-JESUS</a>`1';
|
||
isbe[3045]='Elyon`e-li\'-on.`<a href="./study/isbe/search.html?string=EL+ELYON">EL ELYON</a>; <a href="./study/isbe/search.html?string=GOD,+NAMES+OF">GOD, NAMES OF</a>`1';
|
||
isbe[3046]='Elzabad`el-za\'-bad (\'elzabhadh, "God has given"; Compare <a href="./study/isbe/search.html?string=ZABDIEL">ZABDIEL</a> and <a href="./study/isbe/search.html?string=ZEBADIAH">ZEBADIAH</a>):<P>(1) The ninth of David\'s Gadite heroes (<a onClick="return mV(\'1Ch\',12,12);">1Ch 12:12</a>).<P>(2) A Korahite doorkeeper (<a onClick="return mV(\'1Ch\',26,7);">1Ch 26:7</a>).``1';
|
||
isbe[3047]='Elzaphan`el-za\'-fan.`<a href="./study/isbe/search.html?string=ELIZAPHAN">ELIZAPHAN</a>`1';
|
||
isbe[3048]='Emadabun`e-ma\'-da-bun (Emadaboun); the King James Version, Madiabun (1Esdras 5:58):<P>The head of a family of Levites who superintended the repair of the temple; not named in <a onClick="return mV(\'Ezr\',3,9);">Ezr 3:9</a>.``1';
|
||
isbe[3049]='Ematheis`e-ma-the\'-is (Amathias; Emeus; Codex Vaticanus, Emaththis; Codex Alexandrinus, Ematheis; the King James Version, Amatheis):<P>One of the sons of Bebai (1Esdras 9:29), called "Athlai" in <a onClick="return mV(\'Ezr\',10,28);">Ezr 10:28</a>.``1';
|
||
isbe[3050]='Embalming`em-bam\'-ing (chanat, "to spice"):<P>Embalming. is mentioned in Scripture only in the cases of Jacob and Joseph (<a onClick="return mV(\'Gen\',50,2,26);">Ge 50:2f, 26</a>). It was a distinctly Egyptian invention and method of preserving the bodies of men and animals. Examples of it reach back to over 3,000 years ago.<P>It prevailed to some extent among the peoples of Asia, and at a later period among the Greeks and Romans, but was in origin and use distinctly non-Israelitish.`<a href="./study/isbe/search.html?string=BURIAL">BURIAL</a>`1';
|
||
isbe[3051]='Embrace`em-bras\':The word has two distinct meanings in the Old Testament:<P>(1) to clasp and hold fondly in the arms, pointing to a common custom (<a onClick="return mV(\'Gen\',29,13);">Ge 29:13</a>; <a onClick="return mV(\'Gen\',33,4);">33:4</a>; <a onClick="return mV(\'Gen\',48,10);">48:10</a>; <a onClick="return mV(\'2Ki\',4,16);">2Ki 4:16</a>; <a onClick="return mV(\'Sgs\',2,6);">So 2:6</a>; <a onClick="return mV(\'Sgs\',8,3);">8:3</a> compare <a onClick="return mV(\'Act\',20,10);">Ac 20:10</a>), and<P>(2) to have sexual intercourse (<a onClick="return mV(\'Pro\',4,8);">Pr 4:8</a>; <a onClick="return mV(\'Pro\',5,20);">5:20</a>; <a onClick="return mV(\'Ecc\',3,5);">Ec 3:5</a>). It seems to have acquired this technical sense in later Jewish usage.``1';
|
||
isbe[3052]='Embroidery`em-broid\'-er-i (riqrnah; the King James Version Needlework):<P>Riqmah was applied to any kind of cloth which showed designs in variegated colors. The method of manufacture is unknown. The designs may have been woven into cloth or drawn in by a needle or hook (<a onClick="return mV(\'Jdg\',5,30);">Jud 5:30</a>; <a onClick="return mV(\'Psa\',45,14);">Ps 45:14</a>; <a onClick="return mV(\'Eze\',16,10,13,18);">Eze 16:10, 13, 18</a>; <a onClick="return mV(\'Eze\',26,16);">26:16</a>; <a onClick="return mV(\'Eze\',27,7,16,24);">27:7, 16, 24</a>).<P>Ma\'aseh raqam is translated "the work of the embroiderer" in the Revised Version (British and American) instead of "needlework" (<a onClick="return mV(\'Exd\',26,36);">Ex 26:36</a>; <a onClick="return mV(\'Exd\',27,16);">27:16</a>; <a onClick="return mV(\'Exd\',28,39);">28:39</a>; <a onClick="return mV(\'Exd\',36,37);">36:37</a>; <a onClick="return mV(\'Exd\',38,18);">38:18</a>; <a onClick="return mV(\'Exd\',39,29);">39:29</a>; <a onClick="return mV(\'Jdg\',5,30);">Jud 5:30</a>; <a onClick="return mV(\'Psa\',45,14);">Ps 45:14</a>).<P>Raqam, "embroiderer," occurs in <a onClick="return mV(\'Exd\',35,35);">Ex 35:35</a>; <a onClick="return mV(\'Exd\',38,23);">38:23</a>. The fact that this word is used instead of \'aragh, "weaver," would lead us to suppose that the embroiderers\' work was either different from that of the weaver or that a "raqam" was especially skilled in fine weaving. Another word, choshebh, is used to describe a skillful weaver. "Cunning work" in the King James Version of <a onClick="return mV(\'Exd\',26,1,31);">Ex 26:1, 31</a>; <a onClick="return mV(\'Exd\',28,6,15);">28:6, 15</a>; <a onClick="return mV(\'Exd\',35,33,35);">35:33, 35</a>; <a onClick="return mV(\'Exd\',36,8,35);">36:8, 35</a>; <a onClick="return mV(\'Exd\',39,3,8);">39:3, 8</a> is rendered in the American Standard Revised Version "work of the skillful workmen." The passage has been freely rendered "designers."<P>In the Revised Version (British and American) of <a onClick="return mV(\'Exd\',28,39);">Ex 28:39</a> shabhats is translated "weave."<P>In <a onClick="return mV(\'Exd\',28,4);">Ex 28:4</a> occurs the word tashbets, which is translated "broidered" in the King James Version and "checker work" in the Revised Version (British and American). If this kind of work is what it is supposed to be, it is more truly "needlework" than the embroidery. This work is still done in some of the Syrian cities and towns, especially in Damascus. Small caps for men to wear under their ordinary headdress and loose outer garments or dressing-gowns are the forms in which it is commonly seen. The checker-work effect is obtained by sewing in a cotton string between two pieces of cloth, so as to form designs. The patterns Usually run to straight lines such as zigzags or squares. The effect is striking, and we can well imagine would have made an impressive priest\'s robe, especially if costly materials were used.`<a href="./study/isbe/search.html?string=CRAFTS">CRAFTS</a>`133';
|
||
isbe[3053]='Emek-Keziz`e-mek-ke\'-ziz (\'emeq qetsits; the King James Version Valley of Keziz (<a onClick="return mV(\'Jos\',18,21);">Jos 18:21</a>)):<P>A town in Benjamin named between Beth-hoglah and Beth-arabah, and therefore to be sought in the plain, probably south of Jericho. The name has not been recovered.``1';
|
||
isbe[3054]='Emerald`em\'-er-ald.`<a href="./study/isbe/search.html?string=STONES,+PRECIOUS">STONES, PRECIOUS</a>`1';
|
||
isbe[3055]='Emerods`em\'-er-odz \'ophalim, techorim:<P>These words are used in the account of the plague which broke out among the Philistines while the captive Ark of the Covenant was in their land. \'Ophalim literally means rounded eminences or swellings, and in the Revised Version (British and American) is translated "tumors" (<a onClick="return mV(\'1Sa\',5,\'6-12\');">1Sa 5:6-12</a>). In the Hebrew text of this passage the Qere substitutes for it the word techorim, a term which occurs in the next chapter in the description of the golden models of these swellings that were made as votive offerings (<a onClick="return mV(\'1Sa\',6,\'11-17\');">1Sa 6:11-17</a>). The swellings were symptoms of a plague, and the history is precisely that of the outbreak of an epidemic of bubonic plague. The older writers supposed by comparison of the account in 1 Samuel with <a onClick="return mV(\'Psa\',78,66);">Ps 78:66</a> that they were hemorrhoids (or piles), and the older English term in the King James Version is a 16th-century form of that Greek word, which occurs in several medical treatises of the 16th and 17th centuries. There is, however, no evidence that this identification is correct. In the light of the modern research which has proved that the rat-flea (Pulex cheopis) is the most active agent in conveying the virus of plague to the human subject, it is worthy of note that the plague of tumors was accompanied by an invasion of mice (\'akhbor) or rats. The rat is not specifically mentioned in the Bible, although it was as common in Canaan and Israelite times as it is today, a fact demonstrated by the frequency with which their bones occur in all strata of the old Palestinian cities, so it is probable that the term used was a generic one for both rodents.<P>The coincidence of destructive epidemics and invasions of mice is also recorded by Herodotus (ii.141), who preserves a legend that the army of Sennacherib which entered Egypt was destroyed by the agency of mice. He states that a statue of Ptah, commemorating the event, was extant in his day. The god held a mouse in his hand, and bore the inscription: "Whosoever sees me, let him reverence the gods." This may have been a reminiscence of the story in <a onClick="return mV(\'Isa\',37,36);">Isa 37:36</a>.`<a href="./study/isbe/search.html?string=PLAGUE">PLAGUE</a>`107';
|
||
isbe[3056]='Emim`e\'-mim (\'emim; Ommaein, Ommein, or Ommiein):<P>Stated to have been the earlier inhabitants of Moab (<a onClick="return mV(\'Deu\',2,10,11);">De 2:10-11</a>), and to have been of tall stature, and hence, "accounted Rephaim (or giants) as the Anakim" or the Zamzummim of Ammon (<a onClick="return mV(\'Deu\',2,20);">De 2:20</a>). As the name was given to them by the Moabites, it may not have been that by which they called themselves. A tall race, known to the Israelites as <a href="./study/isbe/search.html?string=REPHAIM">REPHAIM</A> (which see), once existed in Southern Palestine as well as on the east side of the Jordan, but its exact relationship is unknown. In the time of Abraham the Emim were living in the Moabite district of Shaveh-kiriathaim, identified with the modern Kureiyat (<a onClick="return mV(\'Gen\',14,5);">Ge 14:5</a>).``157';
|
||
isbe[3057]='Eminent`em\'-i-nent:<P>In the King James Version (only in <a onClick="return mV(\'Eze\',16,24,31,39);">Eze 16:24, 31, 39</a>; <a onClick="return mV(\'Eze\',17,22);">17:22</a>) refers literally to physical elevation; the Revised Version (British and American) in the last passage renders "lofty" (Hebrew talul, "uplifted," "heaped up") and in the others "vaulted place" (Hebrew gabh, "rounded place," "mound" the English Revised Version, margin "a vaulted chamber").``1';
|
||
isbe[3058]='Emmanuel`e-man\'-n-el.`<a href="./study/isbe/search.html?string=IMMANUEL">IMMANUEL</a>`1';
|
||
isbe[3059]='Emmaus`e-ma\'-us, em\'-a-us (Emmaous, derivation uncertain, but probably from chammath, "a hot spring"):<P>Josephus (BJ, IV, i, 3) says: "Now Emmaus, if it be interpreted, may be rendered \'a warm bath\' for therein is a spring of warm water useful for healing." Here he is referring to the hot springs near Tiberias. Possibly the same Greek name may not always have been derived from the same Hebrew, and as Cheyne suggests (2) may have come from ha-motsah (see below).<P>1. Emmaus of the Apocrypha:<P>A place where Judas Maccabeus defeated Gorgias (1Macc 4); it was "in the plain" (1Macc 3:40); it was subsequently fortified by Bacchides (1Macc 9:50). It is frequently mentioned by Josephus (Ant., XIV, xi, 2; BJ, I, xi, 2; II, v, 1; xx, 4; IV, viii, 1; V, i, 6), and also in the Talmud and Midrash. It is now the modern mud-village of \'Amwas, 20 miles along, and a little north of, the main road from Jerusalem to Jaffa. In the 3rd century it was called Nicopolis and was an episcopal see; in early Christian times it was famous for a spring of reputed healing qualities.<P>2. Emmaus of Luke:<P>The Emmaus of <a onClick="return mV(\'Luk\',24,13);">Lu 24:13</a>, a village 60 furlongs (stadia) from Jerusalem. Early Christian tradition appears to have identified it with (1) and hence, to harmonize the distance, some manuscripts have 160 furlongs. Eusebius and Jerome place this Emmaus at \'Amwas; but in the first place<P>(1) was a city and not a village (kome), and secondly<P>(2) the distance, 40 miles there and back, is an almost impossible one for the narrative.<P>In Crusading times this difficulty appears to have been realized, and on what grounds is not known, Kubeibeh at just over 60 stadia, Northwest of Jerusalem, was selected as the site of Emmaus. There a fine church was built which has in recent years been rebuilt and today a Franciscan hospice and school, attached to the church, and a newer German Roman Catholic hospice, combine with the considerable picturesqueness of the place itself to fortify the tradition.<P>A much more probable site is Quloniyeh, a village about 35 stadia from Jerusalem, on the road to Jaffa. Josephus narrates (BJ, VII, vi, 6) that Vespasian "assigned a place for 800 men only whom he had dismissed from his army which he gave them for their habitation; it is called Emmaus and is distant from Jerusalem 60 furlongs." This is almost certainly the Emmaus of Luke; it is highly probable that the name quloniyeh is derived from the fact of its being this Colonia. Close to this place is a ruin known as Bet Mizza, which is probably the Mozah (ha-motsah) of <a onClick="return mV(\'Jos\',18,26);">Jos 18:26</a> which in the Talmud (Cukk. 45) is also described as a colonia. Today it is a "colony" of Jews who have revived and always use the old name Motsah for their settlement.<P>Other suggestions for this Emmaus are<P>(a) el Khamsa, considerably over 60 stadia southwest of Jerusalem (Conder);<P>(b) Koriet el \'enab, some 10 stadia farther a1ong the Jerus-Jaffa road than Kuloniyeh (LB, etc.); and<P>(c) \'Artas, S. of Bethlehem, where remains of Roman baths have been found (Mrs. Finn). In not one of the places suggested are there any hot springs.``117';
|
||
isbe[3060]='Emmer`em\'-er (Emmer):<P>Head of a family, some of whom had married foreign wives (1Esdras 9:21).<P>Called "Immer" in <a onClick="return mV(\'Ezr\',10,20);">Ezr 10:20</a>.``1';
|
||
isbe[3061]='Emmeruth`em\'-er-uth (Emmerouth; the King James Version Meruth; 1Esdras 5:24):<P>Corresponding to "Immer" in <a onClick="return mV(\'Ezr\',2,37);">Ezr 2:37</a>.``1';
|
||
isbe[3062]='Emmor`em\'-or:<P>Transliterated from the Greek Emmor, the translation of Hebrew chamor, "ass" (<a onClick="return mV(\'Act\',7,16);">Ac 7:16</a> the King James Version; the Revised Version (British and American) "<a href="./study/isbe/search.html?string=HAMOR">Hamor</a>", which see).``1';
|
||
isbe[3063]='Emperor`emp\'-er-er ho sebastos; Latin augustus:<P>The title of the Roman emperors; (<a onClick="return mV(\'Act\',25,21,25);">Ac 25:21, 25</a>).`<a href="./study/isbe/search.html?string=AUGUSTUS">AUGUSTUS</a>; <a href="./study/isbe/search.html?string=CAESAR">CAESAR</a>`1';
|
||
isbe[3064]='Empty; Emptier`emp\'-ti, emp\'-ti-er (kenos):<P>"Empty," adjective meaning void, etc., as the translation of req, riq, reqam, etc., occurs in the literal sense of "with nothing" (<a onClick="return mV(\'Gen\',31,42);">Ge 31:42</a>; <a onClick="return mV(\'Job\',22,9);">Job 22:9</a>); in <a onClick="return mV(\'2Sa\',1,22);">2Sa 1:22</a>, it is equivalent to "in vain," "hungry" (<a onClick="return mV(\'Isa\',29,8);">Isa 29:8</a>); in some instances the meaning is comparative only; baqaq, "to gush out," "to pour out," "to empty" is used adjectivally (<a onClick="return mV(\'Hsa\',10,1);">Ho 10:1</a>, "Israel is an empty vine"; but the Revised Version (British and American) takes the Hebrew word in its original sense of "pouring out," rendering "Israel is a luxuriant vine"); tohu, "emptiness" (<a onClick="return mV(\'Job\',26,7);">Job 26:7</a>); kenos, "empty" is so translated (<a onClick="return mV(\'Mar\',12,3);">Mr 12:3</a>); in <a onClick="return mV(\'Mat\',12,44);">Mt 12:44</a>, the Greek word is scholazo, "to be free," "unoccupied"; "to empty" (verb) is the translation of baqaq (<a onClick="return mV(\'Nah\',2,2);">Na 2:2</a>), of dalal, "to become poor," etc. (<a onClick="return mV(\'Isa\',19,6);">Isa 19:6</a>, the English Revised Version "minished," the American Standard Revised Version "diminished"). the Revised Version (British and American) has "empty" for "vain" (<a onClick="return mV(\'Eph\',5,6);">Eph 5:6</a>), "emptied himself" for "made himself of no reputation" (<a onClick="return mV(\'Phl\',2,7);">Php 2:7</a>), "emptied out" for "gathered" (<a onClick="return mV(\'2Ki\',22,9);">2Ki 22:9</a>; <a onClick="return mV(\'2Ch\',34,17);">2Ch 34:17</a>, margin "poured out").``185';
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isbe[3065]='Emulation`em-u-la\'-shun (zelos, parazeloo):<P>Occurs twice in the New Testament, once in a bad sense and once in a good sense.<P>(1) In <a onClick="return mV(\'Gal\',5,20);">Ga 5:20</a> the King James Version it is the translation of zelos ("zeal," "earnestness," "enthusiasm") where it is classed among "the works of the flesh" and signifies the stirring up of jealousy or envy in others, because of what we are, or have, or profess. The Greek word is used in this sense in <a onClick="return mV(\'Act\',13,45);">Ac 13:45</a>; <a onClick="return mV(\'Rom\',13,13);">Ro 13:13</a>; <a onClick="return mV(\'1Cr\',3,3);">1Co 3:3</a>; <a onClick="return mV(\'Jam\',3,14,16);">Jas 3:14, 16</a>; <a onClick="return mV(\'2Cr\',12,20);">2Co 12:20</a>; <a onClick="return mV(\'Gal\',5,20);">Ga 5:20</a>; the Revised Version (British and American) translated by "jealousy." It denotes a work of the flesh or lower nature, which Christians often fail sufficiently to guard against; it pleases "the flesh" to excite such a feeling in others.<P>(2) In <a onClick="return mV(\'Rom\',11,14);">Ro 11:14</a> the King James Version "emulation" is the translation of parazeloo ("to make one zealous or jealous"), and is there used in a good sense. "If by any means I may provoke to emulation (the Revised Version (British and American) jealousy) them that are my flesh" (compare <a onClick="return mV(\'Rom\',10,19);">Ro 10:19</a>, quoted from <a onClick="return mV(\'Deu\',32,21);">De 32:21</a>). It is well to "provoke to emulation" in this sense, those who are slow or indifferent, by the example of earnestness and zeal on our part. This is not to please "the flesh," but to serve "the Spirit."``185';
|
||
isbe[3066]='En-`(\'ayin (compare Arabic \'Ain)):<P>The Hebrew word for "spring" or "fountain" (<a onClick="return mV(\'Gen\',16,7);">Ge 16:7</a>; <a onClick="return mV(\'Num\',33,9);">Nu 33:9</a>; <a onClick="return mV(\'Neh\',2,14);">Ne 2:14</a>; <a onClick="return mV(\'Pro\',8,28);">Pr 8:28</a> (feminine plural)). It occurs in numerous compound words, as <a href="./study/isbe/search.html?string=EN-GEDI">EN-GEDI</a>, <a href="./study/isbe/search.html?string=EN-HADDAH">EN-HADDAH</a>, <a href="./study/isbe/search.html?string=EN-HAKKORE">EN-HAKKORE</A>, <a href="./study/isbe/search.html?string=EN-HAZOR">EN-HAZOR</a>, <a href="./study/isbe/search.html?string=EN-RIMMON">EN-RIMMON</a>, <a href="./study/isbe/search.html?string=EN-ROGEL">EN-ROGEL</a>, <a href="./study/isbe/search.html?string=EN-SHEMESH">EN-SHEMESH</a> (which see). In the same way the word \'Ain is a very common component of Arabic names of places throughout Palestine and Syria at the present day. Places with names compounded with "En-" were almost certainly located near a spring.`<a href="./study/isbe/search.html?string=FOUNTAIN">FOUNTAIN</a>; <a href="./study/isbe/search.html?string=WELL">WELL</a>`1';
|
||
isbe[3067]='En-Dor`en\'-dor \'en dor, <a onClick="return mV(\'Jos\',17,11);">Jos 17:11</a>; \'en dor, <a onClick="return mV(\'1Sa\',28,7);">1Sa 28:7</a>; \'en do\'r, <a onClick="return mV(\'Psa\',83,10);">Ps 83:10</a>; Codex Alexandrinus, Nendor; Codex Vaticanus, Aeldor:<P>A town in the lot of Issachar assigned to Manasseh (<a onClick="return mV(\'Jos\',17,11);">Jos 17:11</a>). Here dwelt the woman who had a familiar spirit, whom Saul consulted on the night before the battle of Gilboa (<a onClick="return mV(\'1Sa\',28,7);">1Sa 28:7</a>). Here also, according to <a onClick="return mV(\'Psa\',83,10);">Ps 83:10</a>, perished fugitives of Sisera\'s army, after their defeat at the Kishon. The place was therefore not far from the Kishon and Tabor.<P>It is generally identified with the modern Endur, a small village on the northern slope of Jebel ed-Duchy, with several ancient caves. It is not far from Nain and Shunem, and looks across the valley along which the broken ranks of Sisera may have attempted to make their way eastward to the open uplands, and thence to their native North. Coming hither from Gilboa, eluding the Philistine outposts under cover of the darkness, Saul would cross the Vale of Jezreel, and pass round the eastern base of the mountain, the Philistines being on the west.``54';
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isbe[3068]='En-Dor, Witch of`wich:<P>In <a onClick="return mV(\'1Sa\',28,\'3-25\');">1Sa 28:3-25</a>, it is narrated how Saul, in despair of mind because Yahweh had forsaken him, on the eve of the fatal battle of Gilboa, resorted in disguise to "a woman that had a familiar spirit" (\'obh: see <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</A>; <a href="./study/isbe/search.html?string=NECROMANCY">NECROMANCY</a>), at En-dor, and besought the woman to divine for him, and bring him up from the dead whom he should name. On the woman reminding him how Saul had cut off from the land those who practiced these arts<74>a proof of the existence and operation of the laws against divination, witchcraft, necromancy, etc. (<a onClick="return mV(\'Lev\',19,31);">Le 19:31</a>; <a onClick="return mV(\'Deu\',18,\'9-14\');">De 18:9-14</a>)<29>the king assured her of immunity, and bade her call up Samuel. The incidents that followed have been the subject of much discussion and of varied interpretation. It seems assumed in the narrative that the woman did see an appearance, which the king, on her describing it, recognized to bethat of Samuel.<P>This, however, need be only the narrator\'s interpretation of the events. It is not to be credited that the saintly Samuel was actually summoned from his rest by the spells of a professional diviner. Some have thought that Samuel, by God\'s permission, did indeed appear, as much to the woman\'s dismay as to the king\'s; and urge in favor of this the woman\'s evident surprise and terror at his appearance (<a onClick="return mV(\'1Sa\',28,12);">1Sa 28:12</a>ff), and the true prophecy of Saul\'s fate (<a onClick="return mV(\'1Sa\',28,\'16-19\');">1Sa 28:16-19</a>).<P>It may conceivably have been so, but the more reasonable view is that the whole transaction was a piece of feigning on the part of the woman. The Septuagint uses the word eggastrimuthos ("a ventriloquist") to describe the woman and those who exercised kindred arts (<a onClick="return mV(\'1Sa\',28,9);">1Sa 28:9</a>). Though pretending ignorance (<a onClick="return mV(\'1Sa\',28,12);">1Sa 28:12</a>), the woman doubtless recognizes Saul from the first. It was she who saw Samuel, and reported his words; the king himself saw and heard nothing. It required no great skill in a practiced diviner to forecast the general issue of the battle about to take place, and the disaster that would overtake Saul and his sons; while if the forecast had proved untrue, the narrative of the witch of En-dor would never have been written. Saul, in fact, was not slain, but killed himself. The incident, therefore, may best be ranked in the same category as the feats of modern mediumship.``132';
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isbe[3069]='En-Eglaim`en-eg\'-la-im, en-eg-la\'-im (\'en \'eghlayim, "fountain of calves"?):<P>In Ezekiel\'s vision of the waters it is one of the two points between which "fishers shall stand" (<a onClick="return mV(\'Eze\',47,10);">Eze 47:10</a>).<P>The situation must be near the entrance of the Jordan into the Dead Sea (see <a href="./study/isbe/search.html?string=EN-GEDI">EN-GEDI</a>).<P>Tristram (Bible Places, 93) identifies it with \'Ain Hajlah (compare <a href="./study/isbe/search.html?string=BETH-HOGLAH">BETH-HOGLAH</A>);<P>Robinson (BRP, II, 489), with \'Ain Feshkah.``1';
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isbe[3070]='En-Gaddi`en-gad\'-i (Sirach 24:14 the Revised Version (British and American), "on the sea shore").`<a href="./study/isbe/search.html?string=EN+GEDI">EN-GEDI</a>`1';
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isbe[3071]='En-Gannim`en-gan\'-im (\'en gannim, "spring of gardens"):<P>(1) A town in the territory of Judah, named with Zanoah and Eshtaol (<a onClick="return mV(\'Jos\',15,34);">Jos 15:34</a>). It is probably identical with the modern Umm Jina, south of Wady ec-Carar, not far from Zanoah (Zanu\'a).<P>(2) A town in the lot of Isaachat (<a onClick="return mV(\'Jos\',19,21);">Jos 19:21</a>), assigned to the Gershonite Levites (<a onClick="return mV(\'Jos\',21,29);">21:29</A>). In <a onClick="return mV(\'1Ch\',6,73);">1Ch 6:73</a> it is replaced by Anem. It probably corresponds to the Ginnea of Josephus (Ant., XX, vi, 1; BJ, III, iii, 4), and may certainly be identified with the modern Jenin, a prosperous village on the southern edge of the plain of Esdraelon, with beautiful gardens, fruitful orchards and plentiful supplies of water from the local springs.``54';
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isbe[3072]='En-Gedi`en\'-ge-di, en-ge\'-di (\'en gedhi, "fountain of the kid"):<P>Identical with the present Ain Jidi. According to <a onClick="return mV(\'2Ch\',20,2);">2Ch 20:2</a> it is the same as Hazazon-tamar, mentioned in <a onClick="return mV(\'Gen\',14,7);">Ge 14:7</a> as occupied by the Amorites and as having been attacked by Chedorlaomer after leaving Kadesh and El Paran on his way to the Vale of Siddim. The place is situated upon the west shore of the Dead Sea about midway between the north and the south ends, and was included in the territory of Judah (<a onClick="return mV(\'Jos\',15,62);">Jos 15:62</a>). The spot is rendered attractive by the verdure clothing it by reason of immense fountains of warm water, 80 degrees F., which pour out from beneath the limestone cliffs.<P>In the time of Solomon (<a onClick="return mV(\'Sgs\',1,14);">So 1:14</a>) palms and vines were cultivated here. Josephus also mentions its beautiful palm groves.<P>In the time of Eusebius it was still a place of importance, but since the Middle Ages it has been almost deserted, being occupied now only by a few Arabs. The oasis occupies a small area a few hundred feet above the Dead Sea marked by the 650 ft. sedimentary terrace heretofore described (see <a href="./study/isbe/search.html?string=DEAD+SEA,+THE">DEAD SEA</a>). The limestone borders rise so abruptly to a height of 2,000 ft. immediately on the west, that the place can be approached only by a rock-cut path. Two streams, Wady Sugeir and Wady el-Areyeh, descend on either side through precipitous rocky gorges from the uninhabitable wilderness separating it from Bethlehem and Hebron. It was in the caves opening out from the sides of these gorges that David took refuge from Saul (<a onClick="return mV(\'1Sa\',24,1);">1Sa 24:1</a>). During the reign of Jehoshaphat (<a onClick="return mV(\'2Ch\',20,2);">2Ch 20:2</a>), the children of Ammon, Moab and Mt. Seir attempted to invade Judah by way of En-gedi, but were easily defeated as they came up from the gorges to occupy the advantageous field of battle chosen by Jehoshaphat.``198';
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isbe[3073]='En-Haddah`en-had\'-a (\'en chaddah, "swift fountain"):<P>A town in the lot of Issachar mentioned along with En-gannim (<a onClick="return mV(\'Jos\',19,21);">Jos 19:21</a>).<P>It is probably identical with Kefr Adan, a village some 3 miles west of Jenin.``1';
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||
isbe[3074]='En-Hakkore`en-hak\'-o-re, en-hak-o\'-re (\'en ha-qore\', "spring of the partridge"):<P>Interpreted (<a onClick="return mV(\'Jdg\',15,19);">Jud 15:19</a>) as meaning "the spring of him that called." So the Septuagint: pege tou epikaloumenou. The spring was in Lehi but the site is unknown.``1';
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||
isbe[3075]='En-Hazor`en-ha\'-zor (\'en chatsor; pege Asor):<P>A city in the territory of Naphtali mentioned along with Kedesh, Edrei and Iron (<a onClick="return mV(\'Jos\',19,37);">Jos 19:37</a>). The ancient name probably survives in that of Hazireh, on the slopes west of Kedesh. "En" however points to a fountain. and no fountain has been found here.``1';
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isbe[3076]='En-Mishpat`en-mish\'-pat.`<a href="./study/isbe/search.html?string=KADESH">KADESH</a>`1';
|
||
isbe[3077]='En-Rimmon`en-rim\'-on (\'en-rimmon, "the fountain of Rimmon" (see <a href="./study/isbe/search.html?string=RIMMON">RIMMON</a>), or perhaps "the spring of the pomegranate"; Eromoth, Rhemmon):<P>A city of Judah (<a onClick="return mV(\'Jos\',15,32);">Jos 15:32</a>), "Ain and Rimmon"; ascribed to Simeon (<a onClick="return mV(\'Jos\',19,7);">Jos 19:7</a>; <a onClick="return mV(\'1Ch\',4,32);">1Ch 4:32</a>, "Ain, Rimmon"). In <a onClick="return mV(\'Neh\',11,29);">Ne 11:29</a> mentioned as reinhabited after the Captivity. <a onClick="return mV(\'Zec\',14,10);">Zec 14:10</a>, runs: "All the land shall be made like the Arabah, from Geba to Rimmon, south of Jerusalem." It must have been a very southerly place. In the Eusebius, Onomasticon, ("Erimmon") it is described as a "very large village 16 miles south of Eleutheropolis." Kh. Umm er Rumamin, 9 miles north of Beersheba is the usually accepted site. See PEF, 398; Sh XXIV.``117';
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isbe[3078]='En-Rogel`en-ro\'-gel (\'en roghel; pege Rhogel; meaning uncertain, but interpreted by some to mean "the spring of the fuller"):<P>No argument from this meaning can be valid because<P>(1) it is a very doubtful rendering and<P>(2) "fulling" vats are common in the neighborhood of most town springs and are today plentiful at both the proposed sites. G. A. Smith thinks "spring of the current," or "stream," from Syriac rogulo, more probable.<P>(1) En-rogel was an important landmark on the boundary between Judah and Benjamin (<a onClick="return mV(\'Jos\',15,7);">Jos 15:7</a>; <a onClick="return mV(\'Jos\',18,16);">18:16</a>). Here David\'s spies, Jonathan and Ahimaaz, hid themselves (<a onClick="return mV(\'2Sa\',17,17);">2Sa 17:17</a>), and here (<a onClick="return mV(\'1Ki\',1,9);">1Ki 1:9</a>) "Adonijah slew sheep and oxen and fatlings by the stone of Zoheleth, which is beside En-rogel," when he anticipated his father\'s death and caused himself rebelliously to be proclaimed king.<P>(2) The identification of this important landmark is of first-class importance in Jerusalem topography. Two sites have been proposed:<P>(a) The older view identifies En-rogel with the spring known variously as "the Virgin\'s Fount," \'Ain sitti Miriam and \'Ain Umm el deraj, an intermittent source of water which rises in a cave on the west side of the Kedron valley opposite Siloam (see <a href="./study/isbe/search.html?string=GIHON">GIHON</a>). The arguments that this is the one Jerusalem spring and that this must have been a very important landmark are inconclusive. The strongest argument for this view is that put forward by M. Clermont-Ganneau, who found that a rough rock surface on the mountain slope opposite, an ascent to the village of Silwan, is known as es Zechweleh, a word in which there certainly appears to linger an echo of Zoheleth. The argument is, however, not as convincing as it seems. Firstly, Zoheleth was a stone; this is a natural rock scarp; such a stone might probably have been transferred from place to place. Secondly, it is quite common for a name to be transferred some miles; instances are numerous. Thirdly, the writer, after frequent inquiries of the fellahin of Silwan, is satisfied that the name is by no means confined to the rock scarp near the spring, but to the whole ridge running along from here to, or almost to, Bir Eyyub itself. The strongest argument against this identification is, however, that there are so much stronger reasons for identifying the "Virgin\'s Fount" with Gihon (see <a href="./study/isbe/search.html?string=GIHON">GIHON</a>), and that the two springs En-rogel and Gihon cannot be at one site, as is clear from the narrative in <a onClick="return mV(\'1Ki\',1,\'1-\');">1Ki 1</a>.<P>(b) The view which places En-rogel at Bir Eyyub in every way harmonizes with the Bible data. It has been objected that the latter is not a spring but a well. It is today a well, 125 ft. deep, but one with an inexhaustible supply<6C>there must be a true spring at the bottom. Probably one reason it only overflows today after periods of heavy rain is that such enormous quantities of debris have now covered the original valley bed that the water cannot rise to the surface; much of it flows away down the valley deep under the present surface. The water is brackish and is impregnated with sewage, which is not extraordinary when we remember that a large part of the rock strata from which the water comes is overlaid by land constantly irrigated with the city\'s sewage.<P>Although the well may itself be of considerable antiquity, there is no need to insist that this is the exact position of the original spring En-rogel. The source may in olden times have arisen at some spot in the valley bottom which is now deeply buried under the rubbish, perhaps under the southernmost of the irrigated gardens of the fellahin of Silwan. The neighborhood, at the junction of two deep valleys<79>not to count the small el wad, the ancient Tyropceon<6F>is a natural place for a spring. There would appear to have been considerable disturbance here. An enormous amount of debris from various destructions of the city has collected here, but, besides this, Josephus records a tradition which appears to belong to this neighborhood. He says (Ant., IX, x, 4) that an earthquake took place once at Eroge<67>which appears to be En-rogel<65>when "half of the mountain broke off from the remainder on the west, and rolling 4 furlongs, came to stand on the eastern mountain till the roads, as well as the king\'s gardens, were blocked." It is sufficient that En-rogel is to be located either at Bir Eyyub or in its immediate neighborhood; for practical purposes the former will do. En-rogel was an important point on the boundary line between Judah and Benjamin. The line passed down the lower end of the Kidron valley, past En-rogel (Bir Eyyub) and then up the Valley of Hinnom (Wady er Rababi)<29>a boundary well adapted to the natural conditions.<P>With regard to David\'s spies (<a onClick="return mV(\'2Sa\',17,17);">2Sa 17:17</a>), whereas the Virgin\'s Fount<6E>the great source of the city\'s water supply (see <a href="./study/isbe/search.html?string=GIHON">GIHON</a>)<29>just below the city walls (see <a href="./study/isbe/search.html?string=ZION">ZION</A>) was an impossible place of hiding, this lower source, out of sight of almost the whole city and removed a considerable distance from its nearest point, was at least a possible place. Further, the facts that it was off the main road, that it afforded a supply of one of the main necessities of life<66>water<65>and that there were, as there are today, many natural caves in the neighborhood, greatly added to its suitability.<P>Here too was a most appropriate place for Adonijah\'s plot (<a onClick="return mV(\'1Ki\',1,9);">1Ki 1:9</a>). He and his confederates dared not go to Gihon, the original sacred spring, but had to content themselves with a spot more secluded, though doubtless still sacred. It is recorded (<a onClick="return mV(\'1Ki\',1,40,41);">1Ki 1:40-41</a>) that the adherents of Solomon saluted him at Gihon (the Virgin\'s Fount) and the people "rejoiced with great joy, so that the earth rent with the sound of them. And Adonijah and all the guests that were with him (at En-rogel) heard it as they had made an end of eating." The relative positions of these two springs allow of a vivid reconstruction of the narrative as do no other proposed identifications. The two spots are out of sight the one of the other, but not so far that the shout of a multitude at the one could not be carried to the other.``117';
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isbe[3079]='En-Shemesh`en-she\'-mesh (\'en shemesh, "spring of the sun"):<P>An important landmark on the boundary line between Judah and Benjamin (<a onClick="return mV(\'Jos\',15,7);">Jos 15:7</a>; <a onClick="return mV(\'Jos\',18,17);">18:17</a>).<P>The little spring \'Ain el chand, east of Bethany, the last spring on the road descending to Jericho, seems to suit the conditions. \'Ain el chaud is usually called the "Apostles\' Fountain" by Christians, on account of a tradition dating from the 15th century that the apostles drank there.``1';
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||
isbe[3080]='En-Tappuah`en-tap\'-u-a, en-ta-pu\'-a (\'en tappuach; pege Thaphthoth, "apple spring"):<P>Probably in the land of Tappuah which belonged to Manasseh, although Tappuah, on the border of Manasseh, belonged to Ephraim (<a onClick="return mV(\'Jos\',17,7);">Jos 17:7</a>f). It lay on the border of Ephraim which ran southward east of Shechem, and is probably to be identified with the spring at Yasuf, about 3 miles north of Lebonah.``1';
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||
isbe[3081]='Enable`en-a\'-b\'-l:<P>Only in <a onClick="return mV(\'1Ti\',1,12);">1Ti 1:12</a> (the King James Version and the Revised Version (British and American)) in the sense of "strengthen" (Greek endunamoo, "endue with strength").``1';
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isbe[3082]='Enaim`e-na\'-im (\'enayim, "place of a fountain"; Ainan; <a onClick="return mV(\'Gen\',38,14);">Ge 38:14</a> (the King James Version "in an open place"; <a onClick="return mV(\'Gen\',38,21);">Ge 38:21</a> the King James Version "openly")):<P>A place which lay between Adullam and Timnath; probably the same as Enam (<a onClick="return mV(\'Jos\',15,34);">Jos 15:34</a>). Also mentioned in close connection with Adullam. It was in the Shephelah of Judah. The Talmud (Pesik. Rab. 23) mentions a Kephar Enaim. Conder proposes Khurbet Wady \'Alin, which is an ancient site, evidently of great strength and importance, lying between Kh. \'Ain Shems and the village of Deir Aban. The ruins crown a lofty and almost isolated hill; the greatest objection to the identification is that there is no fountain at all in the immediate neighborhood. There may have been one in earlier times.``117';
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isbe[3083]='Enam`e\'-nam.`<a href="./study/isbe/search.html?string=ENAN">ENAN</a>`1';
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isbe[3084]='Enan`e\'-nan (\'enan, "having fountains," or "eyes," i.e. "keen-eyed"; in Septuagint Ainan):<P>The father of Ahira, and prince of Naphtali at the first census of Israel (<a onClick="return mV(\'Num\',1,15);">Nu 1:15</a>; <a onClick="return mV(\'Num\',2,29);">2:29</a>; <a onClick="return mV(\'Num\',7,78,83);">7:78, 83</a>; <a onClick="return mV(\'Num\',10,27);">10:27</a>).``1';
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isbe[3085]='Enasibus`e-nas\'-i-bus (Enasibos, 1Esdras 9:34):<P>Corresponding to "Eliashib" in <a onClick="return mV(\'Ezr\',10,36);">Ezr 10:36</a>.``1';
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isbe[3086]='Encampment`en-kamp\'-ment.`<a href="./study/isbe/search.html?string=WAR;+WARFARE">WAR</a>`1';
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isbe[3087]='Encampment By the Red Sea`According to the version of the wanderings of Israel given in <a onClick="return mV(\'Num\',33,\'1-\');">Nu 33</a>, they "encamped by the Red Sea" (<a onClick="return mV(\'Num\',33,10);">Nu 33:10</a>) after leaving Elim and before entering the Wilderness of Sin.`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
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isbe[3088]='Enchantment`en-chant\'-ment:<P>The occult arts, either supposedly or pretentiously supernatural, were common to all oriental races. They included enchantment, sorcery, witchcraft, sooth-saying, augury, necromancy, divination in numberless forms, and all kinds of magic articles. Nine varieties are mentioned in one single passage in the Pentateuch (<a onClick="return mV(\'Deu\',18,10,11);">De 18:10-11</a>); other varieties in many passages both in the Old Testament and New Testament, eg. <a onClick="return mV(\'Lev\',19,26,31);">Le 19:26, 31</a>; <a onClick="return mV(\'Isa\',2,6);">Isa 2:6</a>; <a onClick="return mV(\'Isa\',57,3);">57:3</a>; <a onClick="return mV(\'Jer\',27,9);">Jer 27:9</a>; <a onClick="return mV(\'Mic\',5,12);">Mic 5:12</a>; <a onClick="return mV(\'Act\',8,9,11);">Ac 8:9, 11</a>; <a onClick="return mV(\'Act\',13,6,8);">13:6, 8</a>; <a onClick="return mV(\'Gal\',5,20);">Ga 5:20</a>; <a onClick="return mV(\'Rev\',9,21);">Re 9:21</a>.<P>The extent of the magic arts (forbidden under Judaism and Christianity) may incidentally be seen from the fact that the Scriptures alone refer to their being practiced in Chaldea (<a onClick="return mV(\'Dan\',5,11);">Da 5:11</a>), Babylon (<a onClick="return mV(\'Eze\',21,21);">Eze 21:21</a>), Assyria (<a onClick="return mV(\'2Ki\',17,17);">2Ki 17:17</a>), Egypt (<a onClick="return mV(\'Exd\',7,11);">Ex 7:11</a>), Canaan (<a onClick="return mV(\'Lev\',18,3,11);">Le 18:3, 11</a>; <a onClick="return mV(\'Lev\',19,26,31);">19:26, 31</a>), Asia (Ephesus, <a onClick="return mV(\'Act\',19,13,19);">Ac 19:13, 19</a>), Greece (<a onClick="return mV(\'Act\',16,16);">Ac 16:16</a>), Arabia also, as "customs from the East," etc. (<a onClick="return mV(\'Isa\',2,6);">Isa 2:6</a>) indicates. These secret arts were prohibited by the laws of Moses (<a onClick="return mV(\'Deu\',18,\'9-12\');">De 18:9-12</a>), inasmuch as they constituted a peculiar temptation to Israel to apostatize. They were a constant incentive to idolatry, clouded the mind with superstition, tended and were closely allied to imposture (<a onClick="return mV(\'Mat\',24,24);">Mt 24:24</a>). The term "enchantment" is found only in the Old Testament and its Hebrew originals indicate its varieties.<P>(1) latim, and lehatim "to wrap up," "muffie," "cover," hence, "clandestine," "secret." It was this hidden element that enabled the magicians of Egypt to impose on the credulity of Pharaoh in imitating or reproducing the miracles of Moses and Aaron; "They...did in like manner with their enchantments" (<a onClick="return mV(\'Exd\',7,11,22);">Ex 7:11, 22</a>). Their inability to perform a genuine miracle is shown by <a onClick="return mV(\'Exd\',8,18);">Ex 8:18</a>.<P>(2) nachash, "to hiss," "whisper" referring to the mutterings of sorcerers in their incantations. Used as a derivative noun this Hebrew word means "a serpent." This involves the idea of cunning and subtlety. Although employed in the wider sense of augury or prognostication, its fundamental meaning is divination by serpents. This was the form of enchantment sought by Balaam (<a onClick="return mV(\'Num\',24,1);">Nu 24:1</a>). Its impotence against the people of God is shown by <a onClick="return mV(\'Num\',23,23);">Nu 23:23</a> margin. Shalmaneser forced this forbidden art upon the Israelites whom he carried captive to Assyria (<a onClick="return mV(\'2Ki\',17,17);">2Ki 17:17</a>). It was also one of the heathen practices introduced during the apostasy under Ahab, against which Elijah protested (compare <a onClick="return mV(\'1Ki\',21,20);">1Ki 21:20</a>).<P>(3) lachash, "to whisper," "mutter," an onomatopoetic word, like the above, in imitation of the hiss of serpents. It is used of the offensive practice of serpent charming referred to in <a onClick="return mV(\'Ecc\',10,11);">Ec 10:11</a>, and as Delitzsch says, in the place cited., "signifies the whispering of formulas of charming." See also <a onClick="return mV(\'Isa\',3,3);">Isa 3:3</a>, "skilful enchanter"; <a onClick="return mV(\'Jer\',8,17);">Jer 8:17</a>, "serpents, cockatrices (the Revised Version (British and American) "adders")...which will not be charmed"; <a onClick="return mV(\'Psa\',58,4,5);">Ps 58:4-5</a>, "the voice of charmers (the Revised Version, margin "enchanters"), charming never so wisely." Ophiomancy, the art of charming serpents, is still practiced in the East.<P>(4) chebher, "spell," from chabhar, "to bind," hence, "to bind with spells," "fascinate," "charm," descriptive of a species of magic practiced by binding knots. That this method of imposture, eg. the use of the magic knot for exorcism and other purposes, was common, is indicated by the monuments of the East. The moral mischief and uselessness of this and other forms of enchantment are clearly shown in <a onClick="return mV(\'Isa\',47,9,12);">Isa 47:9, 12</a>. This word is also used of the charming of serpents (<a onClick="return mV(\'Deu\',18,11);">De 18:11</a>; <a onClick="return mV(\'Psa\',58,5);">Ps 58:5</a>).<P>(5) \'anan, "to cover," "to cloud," hence, "to use covert arts." This form of divination was especially associated with idolatry (so Gesenius, Hebrew Lexicon). Delitzsch, however, in a note on this word (<a onClick="return mV(\'Isa\',2,6);">Isa 2:6</a>), doubts the meaning "conceal" and thinks that it signifies rather "to gather auguries from the clouds." He translates it "cloud-interpretive" (<a onClick="return mV(\'Mic\',5,12);">Mic 5:12</a>). This view is not generally supported. Rendered "enchanters" (<a onClick="return mV(\'Jer\',27,9);">Jer 27:9</a>, the Revised Version (British and American) "soothsayers"; so also in <a onClick="return mV(\'Isa\',2,6);">Isa 2:6</a>). Often translated in the Revised Version (British and American) "practice augury," as in <a onClick="return mV(\'Lev\',19,26);">Le 19:26</a>; <a onClick="return mV(\'Deu\',18,10,14);">De 18:10, 14</a>; <a onClick="return mV(\'2Ki\',21,6);">2Ki 21:6</a>; <a onClick="return mV(\'2Ch\',33,6);">2Ch 33:6</a>; a form of magical art corresponding in many respects to that of the Greek mantis, who uttered oracles in a state of divine frenzy. Septuagint kledonizomai, i.e. augury through the reading or acceptance of a sign or omen. A kindred form of enchantment is mentioned in the New Testament (<a onClick="return mV(\'2Ti\',3,13);">2Ti 3:13</a>; Greek goetes, "enchanters," "jugglers," the original indicating that the incantations were uttered in a kind of howl; rendered "seducers" the King James Version, "impostors" the Revised Version (British and American); compare <a onClick="return mV(\'Rev\',19,20);">Re 19:20</a>). The New Testament records the names of several magicians who belonged to this class of conscious impostors: Simon Magus (<a onClick="return mV(\'Act\',8,9);">Ac 8:9</a>); Bar-Jesus and Elymas (<a onClick="return mV(\'Act\',13,6,8);">Ac 13:6, 8</a>); the slave girl with the spirit of Python ("divination," <a onClick="return mV(\'Act\',16,16);">Ac 16:16</a>); "vagabond (the Revised Version (British and American) "strolling") Jews, exorcists" (<a onClick="return mV(\'Act\',19,13);">Ac 19:13</a>; compare <a onClick="return mV(\'Luk\',11,19);">Lu 11:19</a>); also the magicians of Moses\' day, named Jannes and Jambres (<a onClick="return mV(\'2Ti\',3,8);">2Ti 3:8</a>).<P>All these forms of enchantment claimed access through supernatural insight or aid, to the will of the gods and the secrets of the spirit world. In turning away faith and expectation from the living God, they struck a deadly blow at the heart of true religion. From the enchanters of the ancient Orient to the medicine-men of today, all exponents of the "black art" exercise a cruel tyranny over the benighted people, and multitudes of innocent victims perish in body and soul under their subtle impostures. In no respect is the exalted nature of the Hebrew and Christian faiths more clearly seen than in their power to emancipate the human mind and spirit from the mental and moral darkness, the superstition and fear, and the darkening effect of these occult and deadly articles.``139';
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isbe[3089]='End`qets, \'ephec, kalah; telos, sunteleo:<P>The end of anything is its termination, hence, also, final object or purpose.<P>It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (<a onClick="return mV(\'Gen\',6,13);">Ge 6:13</a>, "The end of all flesh is come before me"); \'acharith, "hinder part," is also frequently translated "end" (<a onClick="return mV(\'Deu\',11,12);">De 11:12</a>; <a onClick="return mV(\'Psa\',37,37,38);">Ps 37:37-38</a>, American Revised Version: "There is a happy end to the man of peace...The end of the wicked shall be cut off"; the English Revised Version "latter end" (<a onClick="return mV(\'Psa\',37,37);">Ps 37:37</a>), margin "reward" or "future posterity"; <a onClick="return mV(\'Psa\',73,17);">Ps 73:17</a>; <a onClick="return mV(\'Jer\',5,31);">Jer 5:31</a>); coph (from cuph "to come to an end") is several times translated "end" (<a onClick="return mV(\'2Ch\',20,16);">2Ch 20:16</a>; <a onClick="return mV(\'Ecc\',3,11);">Ec 3:11</a>; <a onClick="return mV(\'Ecc\',7,2);">7:2</a>). "End" in the sense of purpose is the translation of lema\'an, "to the intent" (<a onClick="return mV(\'Exd\',8,22);">Ex 8:22</a>, "to the end thou mayest know"), and of dibhrah (from dabhar, "to speak"); <a onClick="return mV(\'Ecc\',7,14);">Ec 7:14</a> "to the end that man should find nothing after him" (the Revised Version (British and American) "should not find out anything (that shall be) after him"). "Ends of the earth" is the translation of \'ephec, "extremities" (<a onClick="return mV(\'Deu\',33,17);">De 33:17</a>; <a onClick="return mV(\'Psa\',22,27);">Ps 22:27</a>), also of kanaph, "wing" (<a onClick="return mV(\'Job\',37,3);">Job 37:3</a>; <a onClick="return mV(\'Job\',38,13);">38:13</a>). Other words are netsah, "utmost" (<a onClick="return mV(\'Job\',34,36);">Job 34:36</a>), tequphah, "circuit," "revolution" (<a onClick="return mV(\'Exd\',34,22);">Ex 34:22</a>; <a onClick="return mV(\'2Ch\',24,23);">2Ch 24:23</a>, the Revised Version, margin "revolution"), etc. The verb occurs almost invariably in the phrase "to make an end," as the translation of kalah, "to finish," "complete" (<a onClick="return mV(\'Gen\',17,3);">Ge 17:3</a>; <a onClick="return mV(\'Deu\',20,9);">De 20:9</a>; <a onClick="return mV(\'Jer\',26,8);">Jer 26:8</a>, etc.); also of nalah, "to complete" (<a onClick="return mV(\'Isa\',33,1);">Isa 33:1</a>), and shalam, "to finish" (<a onClick="return mV(\'Isa\',38,12,13);">Isa 38:12-13</a>).<P>In <a onClick="return mV(\'Dan\',9,24);">Da 9:24</a>, the Iteb text has chatham, "to seal up" ("to complete or finish"), but the margin, followed by the King James Version, the Revised Version (British and American), Driver and most moderns, has hathem, "to finish," "end," "complete," a difference of one letter, but practically none in the sense, "to bring to an end"; compare "to finish the transgression," which precedes.<P>In the New Testament the common word for "end" is telos "an end," "completion," "termination" (<a onClick="return mV(\'Mat\',10,22);">Mt 10:22</a>; <a onClick="return mV(\'Mat\',24,6);">24:6</a>; <a onClick="return mV(\'Jhn\',13,1);">Joh 13:1</a>, the Revised Version, margin "to the uttermost"; <a onClick="return mV(\'Rom\',6,21);">Ro 6:21</a>, "The end of those things is death"; <a onClick="return mV(\'Rom\',6,22);">Ro 6:22</a>, "the end eternal life; <a onClick="return mV(\'Rom\',10,4);">Ro 10:4</a>, Christ is the end of the law unto righteousness"; <a onClick="return mV(\'Rev\',21,6);">Re 21:6</a>; <a onClick="return mV(\'Rev\',22,13);">Re 22:13</a>, etc.); ekbasis, "outgoing" (<a onClick="return mV(\'Hbr\',13,7);">Heb 13:7</a>, the Revised Version (British and American) "issue"); sunteleia, "full end," is used of "the end of the world" (<a onClick="return mV(\'Mat\',13,39);">Mt 13:39</a>; <a onClick="return mV(\'Hbr\',9,26);">Heb 9:26</a>); peras, "extremity," "the ends of the world" (<a onClick="return mV(\'Rom\',10,18);">Ro 10:18</a>); akros, "a point, end" (<a onClick="return mV(\'Mat\',24,31);">Mt 24:31</a>, "from one end of heaven to the other"). End as purpose is the translation of eis to, "with a view to" (<a onClick="return mV(\'Act\',7,19);">Ac 7:19</a>; <a onClick="return mV(\'Rom\',1,11);">Ro 1:11</a>; <a onClick="return mV(\'Rom\',4,16);">4:16</a>; <a onClick="return mV(\'1Th\',3,13);">1Th 3:13</a>); of eis touto, "unto this" (<a onClick="return mV(\'Jhn\',18,37);">Joh 18:37</a>; <a onClick="return mV(\'Rom\',14,9);">Ro 14:9</a>; <a onClick="return mV(\'2Cr\',2,9);">2Co 2:9</a>); of pros to, "toward this" (<a onClick="return mV(\'Luk\',18,1);">Lu 18:1</a>). "To end" (verb) is pleroo, "to fill up" (<a onClick="return mV(\'Luk\',7,1);">Lu 7:1</a>; <a onClick="return mV(\'Act\',19,21);">Ac 19:21</a>); once ginomai, "to become" (<a onClick="return mV(\'Jhn\',13,2);">Joh 13:2</a>, "supper being ended," which the Revised Version (British and American) corrects, giving, "during supper").<P>For "end" the Revised Version (British and American) has "uttermost part" (<a onClick="return mV(\'Jos\',15,8);">Jos 15:8</a>, etc.), "latter end" (<a onClick="return mV(\'Psa\',73,17);">Ps 73:17</a>; the English Revised Version<a onClick="return mV(\'Psa\',37,38);">ps 37:38</a>; <a onClick="return mV(\'Pro\',5,4);">Pr 5:4</a>); "issue" (<a onClick="return mV(\'Dan\',12,8);">Da 12:8</a>, margin "latter end"; <a onClick="return mV(\'Hbr\',13,7);">Heb 13:7</a>); "side" (<a onClick="return mV(\'Eze\',41,12);">Eze 41:12</a>). Conversely, it has "end" for "uttermost part" (<a onClick="return mV(\'Jos\',15,5);">Jos 15:5</a>); for "side" (<a onClick="return mV(\'Deu\',4,32);">De 4:32</a>); for "conclusion" (<a onClick="return mV(\'Ecc\',12,13);">Ec 12:13</a>); for "an end" (<a onClick="return mV(\'Pro\',23,18);">Pr 23:18</a>); "a reward," margin "sequel" or "future," Hebrew "latter end"; "final" (<a onClick="return mV(\'Hbr\',6,16);">Heb 6:16</a>); for "an end of" (<a onClick="return mV(\'Job\',18,2);">Job 18:2</a>), "snares for" (the American Standard Revised Version "hunt for"); for "at one end" (<a onClick="return mV(\'Jer\',51,31);">Jer 51:31</a>), "on every quarter"; for "until the day and night come to an end" (<a onClick="return mV(\'Job\',26,10);">Job 26:10</a>), "unto the confines of light and darkness"; for "have an end" (<a onClick="return mV(\'Luk\',22,37);">Lu 22:37</a>), "hath fulfillment," margin, Greek "end"; for "to the end for" (<a onClick="return mV(\'1Pe\',1,13);">1Pe 1:13</a>), "perfectly on"; "at the end of" for "in these last days" (<a onClick="return mV(\'Hbr\',1,2);">Heb 1:2</a>); "His end was nigh" for "He died" (<a onClick="return mV(\'Hbr\',11,22);">Heb 11:22</a>); "its own end," instead of "for himself" (<a onClick="return mV(\'Pro\',16,4);">Pr 16:4</a>, margin "his own purpose"); "neither is there any end to" instead of "for thine iniquities are infinite" (<a onClick="return mV(\'Job\',22,5);">Job 22:5</a>); "to this end" for "therefore" (<a onClick="return mV(\'Mar\',1,38);">Mr 1:38</a>; <a onClick="return mV(\'1Ti\',4,10);">1Ti 4:10</a>); for "for this cause," "to this end" (<a onClick="return mV(\'Jhn\',18,37);">Joh 18:37</a> twice), "unto this end" (<a onClick="return mV(\'1Pe\',4,6);">1Pe 4:6</a>); "to this end" for "for this purpose" (<a onClick="return mV(\'Act\',26,16);">Ac 26:16</a>; <a onClick="return mV(\'1Jo\',3,8);">1Joh 3:8</a>); "to which end" for "wherefore" (<a onClick="return mV(\'2Th\',1,11);">2Th 1:11</a>); "to the end" is inserted in <a onClick="return mV(\'Gen\',18,19);">Ge 18:19</a> bis, and several other passages.<P>For "ends of the earth" see <a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY, sec. III, 2</a>.``185';
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isbe[3090]='End of the World``<a href="./study/isbe/search.html?string=ESCHATOLOGY">ESCHATOLOGY</a>; <a href="./study/isbe/search.html?string=WORLD+END+OF+THE">WORLD, END OF THE</a>`1';
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isbe[3091]='Endamage`en-dam\'-aj:<P>Archaic for "damage"; <a onClick="return mV(\'Ezr\',4,13);">Ezr 4:13</a> the King James Version: "Thou shalt damage the revenue of the kings," the Revised Version (British and American) "It will be hurtful unto the kings" (Aramaic nezaq); compare 1Esdras 6:33.``1';
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||
isbe[3092]='Endeavor`en-de\'-ver:<P>The sense of this word has suffered weakening since the time of the King James Version. Then it implied utmost exertion and success; now rather forlorn hope and possible failure. Thus the Revised Version (British and American) reads "giving diligence," "give diligence," for the King James Version "endeavoring," "endeavor," in <a onClick="return mV(\'Eph\',4,3);">Eph 4:3</a>; <a onClick="return mV(\'2Pe\',1,15);">2Pe 1:15</a>, respectively; but "endeavored" is suffered to remain in <a onClick="return mV(\'1Th\',2,17);">1Th 2:17</a> (spoudazo, "hasten," "exert oneself"). Compare also <a onClick="return mV(\'Act\',16,10);">Ac 16:10</a>, the King James Version "endeavored," the Revised Version (British and American) "sought" (Greek zeteo, "seek").``1';
|
||
isbe[3093]='Endirons`end\'-i-urnz (shephattayim):<P>Used once (<a onClick="return mV(\'Eze\',40,43);">Eze 40:43</a> the King James Version) in the margin only. In text, both the King James Version and the Revised Version (British and American), "hooks," denoting stalls or places for the fastening of victims for sacrifice, or perhaps the two hearthstones. The term is a corruption from another word similar in form and identity of usage. This word, "andiron," from Middle English, has assumed many peculiar forms, as "anderne," "aundirne," from which the form is doubtless derived, though this is not the original and has no relation to it. the American Revised Version, margin reads, "According to Vulgate (Jerome\'s Latin Bible, 390-405 AD.) and Syriac, ledges."``1';
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||
isbe[3094]='Endless`end\'-les (akatalutos (<a onClick="return mV(\'Hbr\',7,16);">Heb 7:16</a>), aperantos (<a onClick="return mV(\'1Ti\',1,4);">1Ti 1:4</a>)):<P>This English word occurs twice in the New Testament, and is there represented by the two Greek words above noted.<P>(1) In <a onClick="return mV(\'Hbr\',7,16);">Heb 7:16</a> Jesus is said to be a priest "after the power of an endless life." The word means literally, as in the Revised Version, margin, "indissoluble." It is not simply that Christ\'s priesthood was eternal. The priesthood was based upon His possession, by nature, of a life which in time and eternity death could not touch. This distinguished Him essentially from priests under the law.<P>(2) In <a onClick="return mV(\'1Ti\',1,4);">1Ti 1:4</a>, Paul warns Timothy against giving heed in his ministry to "fables (muthoi) and endless (limitless) genealogies." The allusion seems to be to the series of emanations (aeons) in Gnostic speculation, to which no limit could be set.<P>Distinct from the above are the words denoting "<a href="./study/isbe/search.html?string=EVERLASTING">everlasting</a>," "<a href="./study/isbe/search.html?string=ETERNAL">eternal</a>," which see.``132';
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||
isbe[3095]='Endow; Endue`en-dou\', en-du\':<P>"Endow" meant originally "to provide with a dowry"; "indue" took the meaning "clothe"; the likeness between the literal meanings has confused the metaphorical use of the words in spite of their difference in origin. Thus we find in <a onClick="return mV(\'Gen\',30,20);">Ge 30:20</a>, the King James Version "endued me with a good dowry" the Revised Version (British and American) "endowed" (zabhadh, "bestow upon," "endow"); <a onClick="return mV(\'Exd\',22,16);">Ex 22:16</a>, the King James Version "endow her to be his wife" the Revised Version (British and American) "pay a dowry for her" mahar, "purchase" "endow"; compare <a onClick="return mV(\'Deu\',22,29);">De 22:29</a>; <a onClick="return mV(\'2Ch\',2,12,13);">2Ch 2:12-13</a>, the King James Version and the Revised Version (British and American) "endued" with understanding (from yadha\', "know"); and <a onClick="return mV(\'Luk\',24,49);">Lu 24:49</a>, the King James Version "endued with power," the Revised Version (British and American) "clothed" (enduo, "clothe").``57';
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isbe[3096]='Ends of the Earth``<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
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isbe[3097]='Endure`en-dur\':<P>Used in the Bible<P>(1) in the sense of "continue," "last," as in <a onClick="return mV(\'Psa\',9,7);">Ps 9:7</a>, "The Lord shall endure for ever" (the American Standard Revised Version "Yahweh sitteth as king forever"); <a onClick="return mV(\'Psa\',30,5);">Ps 30:5</a>, "Weeping may endure for a night" (the Revised Version (British and American) "tarry" margin "may come in to lodge at even"); <a onClick="return mV(\'Jhn\',6,27);">Joh 6:27</a>, "the meat which endureth," the King James Version, the Revised Version (British and American) "the food which abideth";<P>(2) in the sense of "bear" (<a onClick="return mV(\'Hbr\',12,20);">Heb 12:20</a>): "bear up under," hardship, persecution, etc. (<a onClick="return mV(\'2Ti\',3,11);">2Ti 3:11</a>; <a onClick="return mV(\'1Pe\',2,19);">1Pe 2:19</a>); "to remain under" (<a onClick="return mV(\'Hbr\',10,32);">Heb 10:32</a>; <a onClick="return mV(\'Hbr\',12,2);">12:2</a>; <a onClick="return mV(\'Jam\',1,12);">Jas 1:12</a>; <a onClick="return mV(\'Jam\',5,11);">5:11</a>); "to be strong, firm" (<a onClick="return mV(\'Hbr\',11,27);">Heb 11:27</a>); "to persevere" beneath a heavy burden (<a onClick="return mV(\'Mat\',10,22);">Mt 10:22</a>).``1';
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isbe[3098]='Enemessar`en-e-mes\'-ar (Enemessar, Enemessaros):<P>Generally allowed, since Grotius, to be a corruption, though occasionally defended as an alternative form, of Shalmaneser (Tobit 1:2,15, etc.) who carried Israel captive to Nineveh, as related in 2 Kings. Among the captives was Tobit, taken from Thisbe in Gilead, where the prophet Elijah was born and for a time lived. The writer of Tobit makes Sennacherib the son (1:15), as well as the successor of Enemessar, whereas, according to the Assyrian inscriptions, Sennacherib was the son of Sargon. This is only one of several serious historical difficulties in the narrative of Tobit. The corruption of the name is variously explained. Rawlinson supposes the first syllable of the word "Shal" to have been dropped, comparing the Bupalussor of Abydenus for Nabopolassar. Dr. Pinches takes Enemessar for Senemessar, the "sh" being changed to "s" and then to the smooth breathing, though the rough breathing more commonly takes the place of a dropped "s"; both scholars admit the easy transposition of the liquids "m" and "n". Shalman-asharid is the Assyrian form of Shalmaneser.``79';
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isbe[3099]='Enemy`en\'-e-mi (\'oyebh, tsar, tsar; echthros):<P>"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is \'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. <a onClick="return mV(\'Psa\',3,7);">3:7</a>; <a onClick="return mV(\'Psa\',6,10);">6:10</a>; <a onClick="return mV(\'Psa\',7,5);">7:5</a>; <a onClick="return mV(\'Psa\',8,2);">8:2</a>; <a onClick="return mV(\'Psa\',9,3,6);">9:3, 6</a>; <a onClick="return mV(\'Psa\',13,2);">13:2</a>, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (<a onClick="return mV(\'Num\',10,9);">Nu 10:9</a>; <a onClick="return mV(\'Job\',16,9);">Job 16:9</a>; <a onClick="return mV(\'Psa\',27,2,12);">Ps 27:2, 12</a>, the Revised Version (British and American) "adversary," etc.); also tsarar (<a onClick="return mV(\'Est\',3,10);">Es 3:10</a>; <a onClick="return mV(\'Psa\',8,2);">Ps 8:2</a>; <a onClick="return mV(\'Psa\',10,5);">10:5</a> the King James Version, etc.). Other words are \'ar, "one awake" (<a onClick="return mV(\'1Sa\',28,16);">1Sa 28:16</a> the King James Version; <a onClick="return mV(\'Dan\',4,19);">Da 4:19</a> the King James Version); sane\', perhaps, "to be sharp or bite" (<a onClick="return mV(\'Exd\',1,10);">Ex 1:10</a>; <a onClick="return mV(\'Pro\',25,21);">Pr 25:21</a>; <a onClick="return mV(\'Pro\',27,6);">27:6</a>); sharar, "to watch" (<a onClick="return mV(\'Psa\',5,8);">Ps 5:8</a>; <a onClick="return mV(\'Psa\',27,11);">27:11</a>), and qum, "to stand up," or "withstand" (<a onClick="return mV(\'Exd\',32,25);">Ex 32:25</a>).<P>In the New Testament echthros, "enemy," "opponent," is the only word translated "enemy" (<a onClick="return mV(\'Mat\',5,43,44);">Mt 5:43-44</a>; <a onClick="return mV(\'Mar\',12,36);">Mr 12:36</a>; <a onClick="return mV(\'Luk\',1,71,74);">Lu 1:71, 74</a>, etc.; <a onClick="return mV(\'Rom\',5,10);">Ro 5:10</a>; <a onClick="return mV(\'Rom\',11,28);">11:28</a>, etc.), once with anthropos ("a man"), joined to echthros (<a onClick="return mV(\'Mat\',13,28);">Mt 13:28</a>).<P>In the Revised Version (British and American) "adversary" is frequently substituted for "enemy" (<a onClick="return mV(\'Num\',24,8);">Nu 24:8</a>; <a onClick="return mV(\'Deu\',32,41);">De 32:41</a>; <a onClick="return mV(\'Psa\',6,7);">Ps 6:7</a>; <a onClick="return mV(\'Psa\',7,6);">7:6</a>; <a onClick="return mV(\'Psa\',44,10);">44:10</a>, etc.); for "O thou enemy," etc. (<a onClick="return mV(\'Psa\',9,6);">Ps 9:6</a>) we have "The enemy are come to an end"; instead of "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him" (<a onClick="return mV(\'Isa\',59,19);">Isa 59:19</a>) we have "For he will come as a rushing stream, which the breath of Yahweh driveth" (with the text of the King James Version in margins); for "The fire of thine enemies shall devour them" (<a onClick="return mV(\'Isa\',26,11);">Isa 26:11</a>), "Fire shall devour thine adversaries" (text of the King James Version in the margin).<P>The frequent reference to enemies in the Old Testament is what we should expect to see in these early times on the part of a people settling in a land that had been occupied by other tribes, worshipping other gods. The spirit of their law was that expressed by our Lord in His Sermon on the Mount, "Thou shalt love thy neighbor, and hate thine enemy." This He changed: "but I say unto you, Love your enemies." An approach toward this spirit had been made in the later prophets by their inclusion of the whole world under one God, who had a gracious purpose toward all, but the near statement of it we only find in <a onClick="return mV(\'Pro\',25,21);">Pr 25:21</a> (quoted by Paul, <a onClick="return mV(\'Rom\',12,20);">Ro 12:20</a>). See also <a onClick="return mV(\'Exd\',23,4);">Ex 23:4</a>, and compare <a onClick="return mV(\'2Ki\',6,22);">2Ki 6:22</a>; <a onClick="return mV(\'2Ch\',28,15);">2Ch 28:15</a>.``185';
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||
isbe[3100]='Eneneus`e-ne\'-ne-us, en-e-ne-us (Enenios; the King James Version Enenius, the Revised Version, margin "Enenis"):<P>Occurring only in Apocrypha. According to 1Esdras 5:8, Eneneus was one of the 12 leaders over the returning exiles from Babylon under Zerubbabel. <a onClick="return mV(\'Ezr\',2,\'1-\');">Ezr 2</a> contains the parallel list of the returning leaders but omits Eneneus, giving only 11; but Eneneus corresponds to Nahamani (<a onClick="return mV(\'Neh\',7,7);">Ne 7:7</a>).``1';
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