Smith's Bible Dictionary

Elkosh — Eshban

Elkosh

El’kosh (God my bow), the birthplace of the prophet Nahum, hence called “the Elkoshite.” Nahum 1:1. This place is located at the modern Alkush, a village on the east bank of the Tigris, about two miles north of Mosul. Some think a small village in Galilee is intended.

Ellasar

El’lasar (oak), the city of Arioch, Genesis 14:1, seems to be the Hebrew representative of the old Chaldean town called in the native dialect Larsa or Larancha. Larsa was a town of lower Babylonia or Chaldea, situated nearly halfway between Ur (Mugheir) and Erech (Warka), on the left bank of the Euphrates. It is now Senkereh.

Elm

Elm. Hosea 4:13. [See OAK.]

Elmadam

Elma’dam. In the Revised Version, Luke 3:28. Same as Elmodam.

Elmodam

Elmo’dam (measure), son of Er, in the genealogy of Joseph. Luke 3:28.

Elnaam

El’naam (God his delight), the father of Jeribai and Joshaviah, two of David’s guard, according to 1 Chronicles 11:46.

Elnathan

El’nathan, or Elna’than (God hath given).

1. The maternal grandfather of Jehoiachim, 2 Kings 24:8; the same with Elnathan the son of Achbor. Jeremiah 26:22; Jeremiah 36:12, Jeremiah 36:25.

2. The name of three persons, apparently Levites, in the time of Ezra. Ezra 8:16.

Elon

E’lon (an oak).

1. A Hittite, whose daughter was one of Esau’s wives. Genesis 26:34; Genesis 36:2. (b.c. 1797.)

2. The second of the three sons attributed to Zebulun, Genesis 46:14; Numbers 26:26, and the founder of the family of the Elonites. (b.c. 1695.)

3. Elon the Zebulonite, who judges Israel for ten years, and was buried in Aijalon in Zebulun. Judges 12:11, Judges 12:12. (b.c. 1174–1164.)

4. One of the towns in the border of the tribe of Dan. Joshua 19:43.

Elon-beth-hanan

E’lon-beth’-hanan (oak of the house of grace) is named with two Danite towns as forming one of Solomon’s commissariat districts. 1 Kings 4:9.

Elonites The

E’lonites, The. Numbers 26:26. [ELON, 2.]

Eloth

E’loth. 1 Kings 9:26. [ELATH.]

Elpaal

Elpa’al (God his wages), a Benjamite, son of Hushim and brother of Abitud. 1 Chronicles 8:11. He was the founder of a numerous family.

Elpalet

El’palet (God his deliverance), one of David’s sons born in Jerusalem. 1 Chronicles 14:5.

El-paran

El-pa’ran (God his deliverance), literally “the terebinth of Paran.” Genesis 14:6. [PARAN.]

Eltekeh

El’tekeh (God its fear), one of the cities in the border of Dan, Joshua 19:44, which with its suburbs was allotted to the Kohathite Levites. Joshua 21:23.

Eltekon

El’tekon (God its foundation), one of the towns of the tribe of Judah in the mountains. Joshua 15:59. It has not yet been identified.

Eltolad

El’tolad (God’s kindred), one of the cities in the south of Judah, Joshua 15:30, allotted to Simeon, Joshua 19:4, and in possession of that tribe until the time of David. 1 Chronicles 4:29.

Elul

E’lul (vine; gleaning). Nehemiah 6:15; 1 Maccabees 14:27. [MONTH.]

Eluza-i

Elu’za-i (God is my praise), one of the warriors of Benjamin who joined David at Ziklag. 1 Chronicles 12:5. (b.c. 1054.)

Elymas

El’ymas (a wise man), the Arabic name of the Jewish magus or sorcerer Bar-jesus. Acts 13:6-8. (a.d. 44.)

Elzabad

El’zabad (whom God hath given).

1. One of the Gadite heroes who came across the Jordan to David. 1 Chronicles 12:12.

2. A Korhite Levite. 1 Chronicles 26:7.

Elzaphan

El’zaphan (whom God protects), second son of Uzziel, who was the son of Kohath son of Levi. Exodus 6:22.

Embalming

Embalming, the process by which dead bodies are preserved from putrefaction and decay. It was most general among the Egyptians, and it is in connection with this people that the two instances which we meet with in the Old Testament are mentioned. Genesis 50:2, Genesis 50:26. The embalmers first removed part of the brain through the nostrils, by means of a crooked iron, and destroyed the rest by injecting caustic drugs. An incision was then made along the flank with a sharp Ethiopian stone, and the whole of the intestines removed. The cavity was rinsed out with palm wine, and afterwards scoured with pounded perfumes. It was then filled with pure myrrh pounded, cassia and other aromatics, except frankincense. This done, the body was sewn up and steeped in natron (saltpetre) for seventy days. When the seventy days were accomplished, the embalmers washed the corpse and swathed it in bandages of linen, cut in strips and smeared with gum. They then gave it up to the relatives of the deceased, who provided for it a wooden case, made in the shape of a man, in which the dead was placed, and deposited in an erect position against the wall of the sepulchral chamber. Sometimes no incision was made in the body, nor were the intestines removed, but cedar-oil was injected into the stomach by the rectum. At others the oil was prevented from escaping until the end of the steeping process, when it was withdrawn, and carried off with it the stomach and intestines in a state of solution, while the flesh was consumed by the natron, and nothing was left but the skin and bones. The body in this state was returned to the relatives of the deceased. The third mode, which was adopted by the poorer classes, and cost but little, consisted in rinsing out the intestines with syrmæa, an infusion of senna and cassia, and steeping the body for several days in natron. It does not appear that embalming was practiced by the Hebrews. The cost of embalming was sometimes nearly $2000, varying from this amount down to $200 or $300.

Mummy-Cases.

Different Forms of Mummy-Cases. 1, 2, 4, 9. Of wood. 3, 5, 6, 7, 8. Of stone. 10. Of burnt earthenware.

Emboiderer

Emboiderer. Various explanations have been offered as to the distinction between “needle-work” and “cunning work.” Probably neither term expresses just what is today understood by embroidery, though the latter may come nearest to it. The art of embroidery by the loom was extensively practiced among the nations of antiquity. In addition to the Egyptians, the Babylonians were celebrated for it.

Emerald

Emerald, a precious stone of a rich green color, upon which its value chiefly depends. This gem was the first in the second row on the breastplate of the high priest. Exodus 28:18; Exodus 39:11. It was imported to Tyre from Syria, Ezekiel 27:16; was used as a seal or signet, Sirach 32:6, as an ornament of clothing and bedding, Ezekiel 28:13; Judges 10:21, and is spoken of as one of the foundations of Jerusalem. Revelation 21:19; Tobit 13:16. The rainbow around the throne is compared to emerald in Revelation 4:3.

Emerods

Emerods. Deuteronomy 28:27; 1 Samuel 5:6, 1 Samuel 5:9, 1 Samuel 5:12; 1 Samuel 6:4, 1 Samuel 6:5, 1 Samuel 6:11. Probably hemorrhoidal tumors, or bleeding piles, are intended. These are very common in Syria at present, Oriental habits of want of exercise and improper food, producing derangement of the liver, constipation, etc., being such as to cause them.

Emims

E’mims (terrors), a tribe or family of gigantic stature which originally inhabited the region along the eastern side of the Dead Sea. They were related to the Anakim.

Emmanuel

Emman’uel. Matthew 1:23. [IMMANUEL.]

Emma-us

Em’ma-us, or Emma’us (warm baths), the village to which the two disciples were going when our Lord appeared to them on the way, on the day of his resurrection. Luke 24:13. Luke makes its distance from Jerusalem sixty stadia (Authorized Version “threescore furlongs”), or about 7½ miles; and Josephus mentions “a village called Emmaus” at the same distance. The site of Emmaus remains yet to be identified.

Emmaus.

Emmor

Em’mor (an ass), the father of Sychem. Acts 7:16. [HAMOR.]

En

En, at the beginning of many Hebrew words, signifies a spring or fountain.

Enam

E’nam (double spring), one of the cities of Judah in the Shefelah or lowland. Joshua 15:34.

Enan

E’nan (having eyes). Ahira ben-Enan was “prince” of the tribe of Naphtali at the time of the numbering of Israel in the wilderness of Sinai. Numbers 1:15. (b.c. 1491.)

Encampment

Encampment primarily denoted the resting-place of an army or company of travellers at night, Genesis 32:21; Exodus 16:13, and was hence applied to the army or caravan when on its march. Genesis 32:7, Genesis 32:8; Exodus 14:19; Joshua 10:5; Joshua 11:4. The description of the camp of the Israelites, on their march from Egypt, Numbers 2, Numbers 3, supplies the greatest amount of information on the subject. The tabernacle, corresponding to the chieftain’s tent of an ordinary encampment, was placed in the centre, and around and facing it, Numbers 2:1, arranged in four grand divisions, corresponding to the four points of the compass, lay the host of Israel, according to their standards. Numbers 1:52; Numbers 2:2. In the centre, round the tabernacle, and with no standard but the cloudy or fiery pillar which rested over it, were the tents of the priests and Levites. The former, with Moses and Aaron at their head, were encamped on the eastern side. The order of encampment was preserved on the march. Numbers 2:17.

Enchantments

Enchantments. The words so translated have several significations: the practice of secret arts, Exodus 7:11, Exodus 7:22; Exodus 8:7; “muttered spells,” 2 Kings 9:22; Micah 5:12; the charming of serpents, Ecclesiastes 10:11; the enchantments sought by Balaam, Numbers 24:1; the use of magic, Isaiah 47:9, Isaiah 47:12. Any resort to these methods of imposture was strictly forbidden in Scripture, Leviticus 19:26; Isaiah 47:9, etc.; but to eradicate the tendency is almost impossible, 2 Kings 17:17, and we find it still flourishing at the Christian era. Acts 13:6, Acts 13:8.

En-dor

En’-dor (fountain of Dor), a place in the territory of Issachar, and yet possessed by Manasseh. Joshua 17:11. Endor was the scene of the great victory over Sisera and Jabin. It was here that the witch dwelt whom Saul consulted. 1 Samuel 28:7. It was known to Eusebius, who describes it as a large village four miles south of Tabor. Here to the north of Jebel Duhy the name still lingers. The distance from the slopes of Gilboa to Endor is seven or eight miles, over difficult ground.

En-eglaim

En-egla’im (fountain of the two calves), a place named only by Ezekiel, Ezekiel 47:10, apparently as on the Dead Sea; but whether near to or far from Engedi, on the east or the west side of the sea, it is impossible to ascertain.

En-gannim

En-gan’nim (fountain of the garden).

1. A city in the low country of Judah, named between Zanoah and Tappuah. Joshua 15:34.

2. A city on the border of Issachar, Joshua 19:21, allotted with its “suburbs” to the Gershonite Levites, Joshua 21:29; probably Jenı̂n, the first village encountered on the ascent from the great plain of Esdraelon into the hills of the central country.

En-gedi

En’-gedi or En-ge’di (fount of the kid), a town in the wilderness of Judah, Joshua 15:62, on the western shore of the Dead Sea. Ezekiel 47:10. Its original name was Hazezon-tamar, on account of the palm groves which surrounded it. 2 Chronicles 20:2. Its site is about the middle of the western shore of the lake, at the fountain of Ain Jidy, from which the place gets its name. It was immediately after an assault upon the “Amorites that dwelt in Hazezon-tamar,” that the five Mesopotamian kings were attacked by the rulers of the plain of Sodom. Genesis 14:7; comp. 2 Chronicles 20:2. Saul was told that David was in the “wilderness of Engedi”; and he took “three thousand men, and went to seek David and his men upon the rocks of the wild goats.” 1 Samuel 24:1-4. The vineyards of Engedi were celebrated by Solomon. Song of Solomon 1:14.

Wilderness of Engedi (Dead Sea).

Engine

Engine, a term applied exclusively to military affairs in the Bible. The engines to which the term is applied in 2 Chronicles 26:15 were designed to propel various missiles from the walls of a besieged town. One, with which the Hebrews were acquainted, was the battering-ram, described in Ezekiel 26:9, and still more precisely in Ezekiel 4:2; Ezekiel 21:22.

Engraver

Engraver. His chief business was cutting names or devices on rings and seals; the only notices of engraving are in connection with the high priest’s dress—the two onyx stones, the twelve jewels and the mitre-plate having inscriptions on them. Exodus 28:11, Exodus 28:21, Exodus 28:36.

En-haddah

En-had’dah (swift fountain), one of the cities on the border of Issachar named next to Engannim. Joshua 19:21.

En-hakko-re

En-hak’ko-re (fount of the caller), the spring which burst out in answer to the cry of Samson after his exploit with the jawbone. Judges 15:19.

En-hazor

En-ha’zor (fount of Hazor), one of the fenced cities in the inheritance of Naphtali, distinct from Hazor. Joshua 19:37. It has not yet been identified.

En-mishpat

En-mish’pat (fount of judgment). Genesis 14:7. [KADESH.]

Enoch

E’noch (dedicated).

1. The eldest son of Cain, Genesis 4:17, who called after his name the city which he built. Genesis 4:18. (b.c. 3870.)

2. The son of Jared and father of Methuselah. Genesis 5:21-23.; Luke 3:37. (b.c. 3378–3013.) In the Epistle of Jude, Jude 14, he is described as “the seventh from Adam”; and the number is probably noticed as conveying the idea of divine completion and rest, while Enoch was himself a type of perfected humanity. After the birth of Methuselah it is said, Genesis 5:22-24, that Enoch “walked with God three hundred years . . . and he was not; for God took him.” The phrase “walked with God” is elsewhere only used of Noah, Genesis 6:9; cf. Genesis 17:1, etc., and is to be explained of a prophetic life spent in immediate converse with the spiritual world. Like Elijah, he was translated without seeing death. In the Epistle to the Hebrews the spring and issue of Enoch’s life are clearly marked. Both the Latin and Greek fathers commonly coupled Enoch and Elijah as historic witnesses of the possibility of a resurrection of the body and of a true human existence in glory. Revelation 11:3.

Enoch The book of

E’noch, The book of. The first trace of the existence of this work is found in the Epistle of Jude, Jude 15. An apocryphal book called Enoch was known at a very early date, but was lost sight of until 1773, when Bruce brought with him on his return from Egypt three MSS containing the complete Ethiopic translation. In its present shape the book consists of a series of revelations supposed to have been given to Enoch and Noah, which extend to the most varied aspects of nature and life, and are designed to offer a comprehensive vindication of the action of Providence. Notwithstanding the quotation in Jude, and the wide circulation of the book itself, the apocalypse of Enoch was uniformly and distinctly separated from the canonical Scriptures. Its authorship and date are unknown.

Enon

E’non (springs), a place “near to Salim,” at which John baptized. John 3:23. It was evidently west of the Jordan, comp. John 3:22 with John 3:26, and with John 1:28, and abounded in water. This is indicated by the name, which is merely a Greek version of a Chaldee word signifying “springs.” Ænon is given in the Onomasticon as eight miles south of Scythopolis, “near Salem and the Jordan.”

Enos

E’nos (mortal man), the son of Seth, Genesis 4:26; Genesis 5:6, Genesis 5:7, Genesis 5:9, Genesis 5:10, Genesis 5:11; Luke 3:38; properly Enosh, as in 1 Chronicles 1:1.

Enosh

E’nosh. Same as Enos. 1 Chronicles 1:1.

En-rimmon

En-rim’mon (fount of the pomegranate), one of the places which the men of Judah reinhabited after their return from the captivity. Nehemiah 11:29. Perhaps the same as “Ain and Rimmon,” Joshua 15:32, and “Ain, Remmon,” Joshua 19:7; and see 1 Chronicles 4:32.

En-rogel

En-ro’gel (fount of the fuller), a spring which formed one of the landmarks on the boundary line between Judah, Joshua 15:7, and Benjamin. Joshua 18:16. It may be identified with the present “Fountain of the Virgin,” ’Ain Umm ed-Daraj, the perennial source from which the pool of Siloam is supplied.

En-shemesh

En-she’mesh (fountain of the sun), a spring which formed one of the landmarks on the north boundary of Judah, Joshua 15:7, and the south boundary of Benjamin, Joshua 18:17; perhaps Ain-Hand or Ain-Chôt—the “well of the apostles”—about a mile below Bethany.

Ensign

Ensign (nês; in the Authorized Version generally “ensign,” sometimes “standard”; degel, “standard,” with the exception of Song of Solomon 2:4, “banner”; ôth, “ensign”). The distinction between these three Hebrew terms is sufficiently marked by their respective uses. Nês is a signal, and not a military standard. It is an occasional signal, which was exhibited on the top of a pole from a bare mountain-top, Isaiah 13:2; Isaiah 18:3; degel a military standard for a large division of an army; and ôth the same for a small one. Neither of them, however, expresses the idea which “standard” conveys to our minds, viz., a flag. The standards in use among the Hebrews probably resembled those of the Egyptians and Assyrians—a figure or device of some kind elevated on a pole; usually a sacred emblem, such as an animal, a boat, or the king’s name.

Roman Standards.

En-tappuah

En-tap’puah. Joshua 17:7. [See TAPPUAH.]

Epenetus

Epene’tus (praiseworthy), a Christian at Rome, greeted by St. Paul in Romans 16:5, and designated as his beloved and the first-fruit of Asia unto Christ.

Epaphras

Ep’aphras (lovely), a fellow laborer with the apostle Paul, mentioned Colossians 1:7 as having taught the Colossian church the grace of God in truth, and designated a faithful minister of Christ on their behalf. He was at that time with St. Paul at Rome. (a.d. 57.) For Paul’s estimate of him see Colossians 1:7, Colossians 1:8; Colossians 4:12.

Epaphroditus

Epaphrodi’tus (lovely), the full name of which Epaphras is a contraction. Philippians 2:25; Philippians 4:18.

Ephah

E’phah (gloomy), the first, in order, of the sons of Midian, Genesis 25:4; 1 Chronicles 1:33, afterwards mentioned by Isaiah. Isaiah 60:6.

Ephah

E’phah.

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

2. Son of Jahdai; also in the line of Judah. 1 Chronicles 2:47.

Ephah

Ephah. [WEIGHTS AND MEASURES.]

Epha-i

E’pha-i (gloomy), a Netophathite, whose sons were among the “captains of the forces” left in Judah after the deportation to Babylon. Jeremiah 40:8; Jeremiah 41:3, comp. Jeremiah 40:13. (b.c. 588.)

Epher

E’pher (a calf), the second, in order, of the sons of Midian. Genesis 25:4; 1 Chronicles 1:33. (b.c. 1820.)

Epher

E’pher.

1. A son of Ezra, among the descendants of Judah. 1 Chronicles 4:17.

2. One of the heads of the families of Manasseh on the east of Jordan. 1 Chronicles 5:24.

Ephes-dammim

E’phes-dam’mim (cessation of bloodshed), a place between Socoh and Arekah, at which the Philistines were encamped before the affray in which Goliath was killed. 1 Samuel 17:1. Under the shorter form of Pas-dammim it occurs once again in a similar connection. 1 Chronicles 11:13.

Ephesians The Epistle to the

Ephe’sians, The Epistle to the, was written by the apostle St. Paul during his first captivity at Rome, Acts 28:16, apparently immediately after he had written the Epistle to the Colossians [COLOSSIANS, EPISTLE TO], and during that period (perhaps the early part of a.d. 62) when his imprisonment had not assumed the severer character which seems to have marked its close. This epistle was addressed to the Christian church at Ephesus. [EPHESUS.] Its contents may be divided into two portions, the first mainly doctrinal, ch. Ephesians 1-3, the second hortatory and practical.

Ephesus

Eph’esus (permitted), the capital of the Roman province of Asia, and an illustrious city in the district of Ionia, nearly opposite the island of Samos.

Buildings.—Conspicuous at the head of the harbor of Ephesus was the great temple of Diana or Artemis, the tutelary divinity of the city. This building was raised on immense substructions, in consequence of the swampy nature of the ground. The earlier temple, which had been begun before the Persian war, was burnt down in the night when Alexander the Great was born; and another structure, raised by the enthusiastic co-operation of all the inhabitants of “Asia,” had taken its place. The magnificence of this sanctuary was a proverb throughout the civilized world. In consequence of this devotion the city of Ephesus was called νέωκορος, Acts 19:35, or “warden” of Diana. Another consequence of the celebrity of Diana’s worship at Ephesus was that a large manufactory grew up there of portable shrines, which strangers purchased, and devotees carried with them on journeys or set up in their houses. The theatre, into which the mob who had seized on Paul, Acts 19:29, rushed, was capable of holding 25,000 or 30,000 persons, and was the largest ever built by the Greeks. The stadium or circus, 685 feet long by 200 wide, where the Ephesians held their shows, is probably referred to by Paul as the place where he “fought with beasts at Ephesus.” 1 Corinthians 15:32.

Connection with Christianity.—The Jews were established at Ephesus in considerable numbers. Acts 2:9; Acts 6:9. It is here and here only that we find disciples of John the Baptist explicitly mentioned after the ascension of Christ. Acts 18:25; Acts 19:3. The first seeds of Christian truth were possibly sown here immediately after the great Pentecost. Acts 2. St. Paul remained in the place more than two years, Acts 19:8, Acts 19:10; Acts 20:31, during which he wrote the First Epistle to the Corinthians. At a later period Timothy was set over the disciples, as we learn from the two epistles addressed to him. Among St. Paul’s other companions, two, Trophimus and Tychicus, were natives of Asia, Acts 20:4, and the latter was probably, 2 Timothy 4:12, the former certainly, Acts 21:29, a native of Ephesus.

Present condition.—The whole place is now utterly desolate, with the exception of the small Turkish village at Ayasaluk. the ruins are of vast extent.

Ancient Ephesus. Theatre in the foreground.

The Ephesian Temple of Diana (Restored).

Ephlal

Eph’lal (judgment), a descendant of Judah, of the family of Hezron and of Jerahmeel. 1 Chronicles 2:37.

Ephod

E’phod (image), father of Hanniel of the tribe of Manasseh. Numbers 34:23.

Ephod

Ephod, a sacred vestment originally appropriate to the high priest. Exodus 28:4.

Ephra-im

E’phra-im (double fruitfulness), the second son of Joseph by his wife Asenath. (b.c. 1715–1708.) The first indication we have of that ascendency over his elder brother Manasseh which at a later period the tribe of Ephraim so unmistakably possessed is in the blessing of the children by Jacob. Genesis 48.

Ephra-im

E’phra-im, that portion of Canaan named after Joseph’s second son. Genesis 41:50-52. The boundaries of the portion of Ephraim are given in Joshua 16:1-10. The south boundary was coincident for part of its length with the north boundary of Benjamin. It extended from the Jordan on the east, at the reach opposite Jericho, to the Mediterranean on the west, probably about Joppa. On the north of Ephraim and Manasseh were the tribes of Asher, Zebulun, and Issachar. The territory thus allotted to the “house of Joseph” may be roughly estimated at 55 miles from east to west by 70 from north to south. It was one at once of great richness and great security. Its fertile plains and well-watered valleys could only be reached by a laborious ascent through steep and narrow ravines, all but impassable for an army. Under Joshua the tribe must have taken a high position in the nation, to judge from the tone which the Ephraimites assumed on occasions shortly subsequent to the conquest. After the revolt of Jeroboam the history of Ephraim is the history of the kingdom of Israel, since not only did the tribe become a kingdom, but the kingdom embraced little besides the tribe.

Ephra-im

E’phra-im. In “Baal-hazor which is by Ephraim” was Absalom’s sheep-farm, at which took place the murder of Amnon, one of the earliest precursors of the great revolt. 2 Samuel 13:23. There is no clue to its situation.

Ephra-im

E’phra-im, a city “in the district near the wilderness” to which our Lord retired with his disciples when threatened with violence by the priests. John 11:54.

Ephra-im Gate of

E’phra-im, Gate of, one of the gates of the city of Jerusalem, 2 Kings 14:13; 2 Chronicles 25:23; Nehemiah 8:16; Nehemiah 12:39, probably at or near the position of the present “Damascus gate.”

Ephra-im Mount

E’phra-im, Mount, is a district which seems to extend as far south as Ramah and Bethel, 1 Samuel 1:1; 1 Samuel 7:17; 2 Chronicles 13:4, 2 Chronicles 13:19, compared with 2 Chronicles 15:8, places but a few miles north of Jerusalem, and within the limits of Benjamin.

Ephra-im The wood of

E’phra-im, The wood of, a wood, or rather a forest, on the east of Jordan, in which the fatal battle was fought between the armies of David and of Absalom. 2 Samuel 18:6.

Ephra-imite

E’phra-imite. Of the tribe of Ephraim; elsewhere called “Ephrathite.” Judges 12:5.

Ephra-in

E’phra-in (hamlet), a city of Israel, which Judah captured from Jeroboam. 2 Chronicles 13:19. It has been conjectured that this Ephrain or Ephron is identical with the Ephraim by which Absalom’s sheep-farm of Baal-hazor was situated; with the city called Ephraim near the wilderness in which our Lord lived for some time; and with Ophrah, a city of Benjamin, apparently not far from Bethel. But nothing more than conjecture can be arrived at on these points.

Ephratah

Eph’ratah, or Eph’rath (fruitful).

1. Second wife of Caleb the son of Hezron, mother of Hur and grandmother of Caleb the spy, according to 1 Chronicles 2:19, 1 Chronicles 2:50, and probably 1 Chronicles 2:24, and 1 Chronicles 4:4. (b.c. 1695.)

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

Ephrathite

Eph’rathite.

1. An inhabitant of Bethlehem. Ruth 1:2.

2. An Ephraimite. 1 Samuel 1:1; 1 Kings 11:26.

Ephron

Eph’ron (fawn-like), the son of Zochar, a Hittite, from whom Abraham bought the field and cave of Machpelah. Genesis 23:8-17; Genesis 25:9; Genesis 49:29, Genesis 49:30; Genesis 50:13. (b.c. 1860.)

Ephron Mount

Eph’ron, Mount. The “cities of Mount Ephron” formed one of the landmarks on the northern boundary of the tribe of Judah. Joshua 15:9.

Epicureans The

Epicure’ans, The, derived their name from Epicurus (342–271 b.c.), a philosopher of Attic descent, whose “Garden” at Athens rivalled in popularity the “Porch” and the “Academy.” The doctrines of Epicurus found wide acceptance in Asia Minor and Alexandria. (95–50 b.c.) The object of Epicurus was to find in philosophy a practical guide to happiness. True pleasure and not absolute truth was the end at which he aimed; experience and not reason the test on which he relied. It is obvious that a system thus framed would degenerate by a natural descent into mere materialism; and in this form Epicurism was the popular philosophy at the beginning of the Christian era. When St. Paul addressed “Epicureans and Stoics,” Acts 17:18, at Athens, the philosophy of life was practically reduced to the teaching of these two antagonistic schools.

Epistles

Epistles, letters; personal correspondence by writing. The twenty-one epistles of the New Testament took the place of tracts among us. In their outward form they are such as might be expected from men who were brought into contact with Greek and Roman customs, themselves belonging to a different race, and so reproducing the imported style with only partial accuracy. They begin (the Epistle to the Hebrews and 1 John excepted) with the names of the writer and of those to whom the epistle is addressed. Then follows the formula of salutation. Then the letter itself commences in the first person, the singular and plural being used indiscriminately. When the substance of the letter has been completed, come the individual messages. The conclusion in this case was probably modified by the fact that the letters were dictated to an amanuensis. When he had done his work, the apostle took up the pen or reed, and added in his own large characters, Galatians 6:11, the authenticating autograph. In one instance, Romans 16:22, the amanuensis in his own name adds his salutation. An allusion in 2 Corinthians 3:1 brings before us another class of letters which must have been in frequent use in the early ages of the Christian Church, by which travellers or teachers were commended by one church to the good offices of others.

Er

Er (watchful).

1. First-born of Judah. Er “was wicked in the sight of the Lord; and the Lord slew him.” Genesis 38:3-7; Numbers 26:19.

2. Descendant of Shelah the son of Judah. 1 Chronicles 4:21.

3. Son of Jose and father of Elmodam. Luke 3:28.

Eran

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

Eranites The

E’ranites, The. Numbers 26:36.

Erech

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

Erastus

Eras’tus (beloved).

1. One of the attendants of St. Paul at Ephesus, who with Timothy was sent forward into Macedonia. Acts 19:22. (a.d. 51.) He is probably the same with Erastus who is again mentioned in the salutations to Timothy. 2 Timothy 4:20.

2. Erastus the chamberlain, or rather the public treasurer, of Corinth, who was one of the early converts to Christianity. Romans 16:23. According to the traditions of the Greek Church, he was first treasurer to the church at Jerusalem, and afterwards bishop of Paneas.

Eri

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

Esaias

Esa’ias, the Greek form of Isaiah. [ISAIAH.]

Esar-haddon

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

Esau

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

Esdra-elon

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

1. Its wonderful richness; 2. Its present desolation. If we except the eastern branches, there is not a single inhabited village on its whole surface, and not more than one-sixth of its soil is cultivated. It is the home of the wild wandering Bedouin.

Plain of Esdraelon. (Jezreel.)

Esdras

Es’dras, the form of the name of Ezra the scribe in 1 Esdras and 2 Esdras.

Esdras

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

Esdras The Second Book of

Es’dras, The Second Book of. This exists in a Latin translation, the Greek being lost. Chapters 2 Esdras 3-14 consist of a series of angelic revelations and visions in which Ezra is instructed in some of the great mysteries of the moral world, and assured of the final triumph of the righteous. The date of the book is uncertain. Like the first book, it was probably written in Egypt.