International Standard Bible Encyclopedia
Eldad and Modad, Book of — Elteke; Eltekeh
Eldad and Modad, Book of
Eldad and Modad, Book of - el'-dad, mo'-dad: In the Septuagint they are called Eldad and Modad. In the King James Version the names are given as Eldad and Medad; meaning "God has loved" ("God loves") and "object of love" (?). They were two of the seventy elders chosen by Moses (Numbers 11:26), and while the others obeyed the summons and went to the tabernacle, these two remained in the camp and prophesied (Numbers 11:26). The nature of their prophecy is not recorded, and this naturally became a good subject for the play of the imagination. It furnished the basis for a lost work which was quoted by Hermas (Vis 2 3): "The Lord is near to them who return unto him, as it is written in Eldad and Modad, who prophesied to the people in the wilderness." The Palestine Targums also filled in the subject of the prophecy of Eldad and Modad, and, as they have it, it related to the coming of Gog and Magog against Israel at the end of the days. One of the Targums has the expression, "The Lord is near to them that are in the hour of tribulation." The authors of the Targums were either dependent upon that work or upon a similar tradition; and the former of these views is the more probable. Lightfoot and Holtzman think the lengthy quotation in 1 Clem 23 and 2 Clem 11 is from the Book of Eldad and Modad. The work is found in the Stichometry of Nicephorus and consists of 400 stichoi, which would make it about twice the length of the Cant.
A. W. Fortune
Elder
Elder - see ELDER IN THE OLD TESTAMENT; ELDER IN THE NEW TESTAMENT
Elder in the New Testament
Elder in the New Testament - (presbuteros):
(1) The word is used adjectivally to denote seniority (Luke 15:25; 1 Timothy 5:2).
(2) Referring to the Jewish elders of the synagogue, usually associated with the scribes and Pharisees, and New Testament passages cited in the previous article.
(3) It denotes certain persons appointed to hold office in the Christian church, and to exercise spiritual oversight over the flock entrusted to them. From the references in Acts (14:23; 20:17) it may be inferred that the churches generally had elders appointed over them. That "elders" and "bishops" were in apostolic and sub-apostolic times the same, is now almost universally admitted; in all New Testament references their functions are identical. The most probable explanation of the difference of names is that "elder" refers mainly to the person, and "bishop" to the office; the name "elder" emphasizes what he is, while "bishop," that is "overseer," emphasizes what the elder or presbyter does.
See BISHOP; CHURCH GOVERNMENT; MINISTRY.
A. C. Grant
Elder in the Old Testament
Elder in the Old Testament - el'-der, (zaqen): Among primitive peoples authority seems naturally to be invested in those who by virtue of greater age and, consequently, experience are best fitted to govern thus Iliad iii.149. Later the idea of age became merged in that of dignity (Il. ii.404, ii.570; Odyssey ii.14). In like manner the word patres came to be used among the Romans (Cic. Rep. 2,8,14). So also among the Germans authority was entrusted to those who were older; compare Tacitus Agricola. The same is true among the Arabians to the present day, the sheik being always a man of age as well as of authority.
From the first the Hebrews held this view of government, although the term "elder" came later to be used of the idea of the authority for which, at first, age was regarded necessary. Thus the office appears in both the Jahwist, J (9th century BC) (Exodus 3:16; 12:21; 24:1, of the elders of the Hebrews; and of the Egyptians, Genesis 50:7); and Elohist (E) (8th century BC) (Exodus 17:5; 18:12; 19:7 (the second Deuteronomist (D2)); Joshua 24:31, elders of Israel, or of the people. Compare the principle of selection of heads of tens, fifties, etc., Exodus 18:13 ff, seventy being selected from a previous body of elders); compare Jahwist(J)-Elohist(E) (Numbers 11:16, 24). Seventy are also mentioned in Exodus 24:1, while in Judges 8:14 seventy-seven are mentioned, although this might be taken to include seven princes. Probably the number was not uniform.
Elder as a title continues to have place down through the times of the Judges (Judges 8:16; 2:7(D); compare Ruth 4:2 ff) into the kingdom. Saul asked to be honored before the elders (1 Samuel 15:30); the elders of Bethlehem appeared before Samuel (1 Samuel 16:4); the elders appeared before David in Hebron (2 Samuel 17:15; 1 Chronicles 11:3); elders took part in the temple procession of Solomon (1 Kings 8:3; 2 Chronicles 5:4). They continued through the Persian period (Ezra 5:5, 9; 7, 14; 8, 14; Joel 1:14 margin) and the Maccabean period (Judith 6:16; 7:23; 8:10; 10:6; 13:12; 1 Maccabees 12:35), while the New Testament (presbuteros, Matthew 16:21; 47, 57; Mark 8:31; Luke 9:22; Acts 4:5, 23) makes frequent mention of the office.
The elders served as local magistrates, in bringing murderers to trial (Deuteronomy 19:12; 21:1 ff; Joshua 20:4), punishing a disobedient son (Deuteronomy 21:19), inflicting penalty for slander (Deuteronomy 22:15), for noncompliance with the Levirate marriage law (Deuteronomy 25:7 ff), enforcing the Law (Deuteronomy 27:1), conducting the service in expiation of unwitting violation of the Law (Leviticus 4:13 ff).
In certain passages different classes of officers are mentioned as "judges and officers" (Deuteronomy 16:18), "elders" and "officers" (Deuteronomy 31:28), "heads, tribes, elders officers" (Deuteronomy 29:10 (Hebrews 9:1-28)). It is probable that both classes were selected from among the elders, and that to one class was assigned the work of judging, and that the "officers" exercised executive functions (Schurer). In entirely Jewish communities the same men would be both officers of the community and elders of the synagogue. In this case the same men would have jurisdiction over civil and religious matters.
LITERATURE.
Schurer, GJV3, section 23, especially 175 ff (Eng. edition, II, i, 149 ff; Benzinger, H A2, 51; Deissmann, Bibelstudien, 153 ff (s.v. ...); BDB, 278 (...); Preuschen, Griechisch-Deutsches Handworterbuch, under the word, 958 f.
W. N. Stearns
Elead
Elead - el'-e-ad ('el`adh, "God has testified"): An Ephraimite, slain while making a raid, by the men of Gath (1 Chronicles 7:21).
Eleadah; Eladah
Eleadah; Eladah - el-e-a'-da, (the King James Version) ('el`adhah, "God has adorned"): An Ephraimite (1 Chronicles 7:20).
Elealeh
Elealeh - e-le-a'-le ('el`aleh, "God has ascended"): Lay in the country taken from Sihon and within the lot given to Reuben (Numbers 32:3, 17 f). "Their names being changed" seems to apply to all the towns mentioned. There is no indication of the other names. Elealeh is noticed with Heshbon in the oracles against Moab in Isaiah 15:4; 16:9; Jeremiah 48:34. Eusebius (Onomasticon) locates it one Roman mile from Heshbon. It is represented today by el'Al, a mound crowned with ruins, about a mile North of Chesban.
Eleasa
Eleasa - el-e-a'-sa.
See ELASA.
Eleasah
Eleasah - el-e-a'-sa (in Hebrew identical with ELASAH, which see):
(1) A descendant of Judah (1 Chronicles 2:39-40).
(2) A Benjamite, a descendant of Saul (1 Chronicles 8:37; 9:43).
Eleazar
Eleazar - el-e-a'-zar, e-le-a'-zar ('el-`azar; Eleazar, "God is helper"):
(1) The 3rd son of Aaron by Elisheba (Exodus 6:23; Numbers 3:2). He married one of the daughters of Putiel, who bore him Phinehas (Exodus 6:25). With his father and 3 brothers he was consecrated to the priest's office (Exodus 28:1). After the destruction of Nadab and Abihu, he occupied a more important position, and he and Ithamar "ministered in the priest's office in the presence of Aaron their father" (Leviticus 10:6 f; Numbers 3:4; 1 Chronicles 24:2 ff). He was given the oversight of the Levites and had charge of the tabernacle and all within it (Numbers 3:32; 4:16). To Eleazar fell the duty of beating out for an altar covering the censers of Korah and his fellow-conspirators who had attempted to seize the priesthood (Numbers 16:37, 39). On the death of Aaron, Eleazar succeeded him (Numbers 20:25 ff). He assisted Moses with the census after the plague in the plains of Moab (Numbers 26:1 ff), and with Moses and the elders heard the petition of the daughters of Zelophehad who wished to be served as heirs to their father (Numbers 27:1 ff). After the entrance into Canaan, Eleazar and Joshua gave effect to the decision arrived at by giving the daughters of Zelophehad a share in the land of Manasseh (Joshua 17:4). He was priest and adviser to Joshua, the successor of Moses (Numbers 27:19; 31:12 ff), whom he also assisted in partitioning Canaan among the tribes (Numbers 34:17; Joshua 14:1; 19:51; 21:1). He was buried in the hill (the Revised Version, margin "Gibeah") of Phinehas his son in the hill country of Ephraim (Joshua 24:33). For some reason unknown the descendants of Ithamar seem to have held the chief position among the priests from Eli till the accession of Solomon, when Abiathar was sent into retirement, and Zadok, the descendant of Eleazar, was appointed in his place (1 Kings 2:26 ff). Ezra was a descendant of Zadok (Ezra 7:1 ff); and the high priest's office was in the family of Zadok till the time of the Maccabees.
(2) The son of Abinadab, sanctified to keep the ark of Yahweh, when it was brought from Beth-shemesh to Kiriath-jearim after being sent back by the Philistines (1 Samuel 7:1).
(3) The son of Dodai, one of David's three mighty men. A famous feat of arms with David at Ephes-dammim is recorded (2 Samuel 23:9 f; 1 Chronicles 11:12 f where he is named the son of Dodo).
(4) A Levite, a son of Mahli, a Merarite. It is recorded that he had no sons, but daughters only, who were married to their cousins (1 Chronicles 23:21-22; 24:28).
(5) A priest who accompanied Ezra from Babylon (Ezra 8:33); the son of Phinehas. (5) and (6) may be identical.
(6) A priest who took part in the dedication of the wall of Jerusalem (Nehemiah 12:42).
(7) A son of Mattathias and brother of Judas Maccabeus (1 Maccabees 2:5; 6:43 f; 2 Maccabees 8:23).
See ASMONEANS; MACCABEES.
(8, 9) Two others are mentioned in 1 Maccabees 8:17; 2 Maccabees 6:18 ff.
(10) An ancestor of Jesus, 3 generations before Joseph (Matthew 1:15).
S. F. Hunter
Eleazurus
Eleazurus - el-e-a-zu'-rus, the Revised Version (British and American) ELIASIBUS (which see).
Elect
Elect - e-lekt': That is, "chosen," "selected." In the Old Testament the word represents derivatives of bachar, elegit; in the New Testament eklektos. It means properly an object or objects of selection. This primary meaning sometimes passes into that of "eminent," "valuable," "choice"; often thus as a fact, in places where the King James Version uses "chosen" (or "elect") to translate the original (e.g. Isaiah 42:1; 1 Peter 2:6). In the King James Version "elect" (or "chosen") is used of Israel as the race selected for special favor and to be the special vehicle of Divine purposes (Song of Solomon 4 times in Apocrypha, Tobit and Ecclus); of the great Servant of Yahweh (compare Luke 23:35; the "Christ of God, his chosen"); compare eminent saints as Jacob, Moses, Rufus (Romans 16:13); "the lady," and her "sister" of 2 Jn; of the holy angels (1 Timothy 5:21); with a possible suggestion of the lapse of other angels. Otherwise, and prevalently in the New Testament, it denotes a human community, also described as believers, saints, the Israel of God; regarded as in some sense selected by Him from among men, objects of His special favor, and correspondingly called to special holiness and service. See further under ELECTION. In the English versions "elect" is not used as a verb: "to choose" is preferred; e.g. Mark 13:20; Ephesians 1:4.
Handley Dunelm
Elect Lady
Elect Lady - e-lekt' la'-di (eklekte kuria; 2 John 1:1): In accordance with strict grammatical usage these words of address may be translated in three ways: "to an elect lady" (which as an address is too indefinite); or, both words being taken as proper names, "to Eklekte Kuria" (an improbable combination of two very rare names); or "to Eklekte, lady" = anglice, "to the lady (or `Madam') Eklekte." The other translations which have been given--"to the elect lady" or "to the elect Kuria"--are open to objection on account of the omission of the article; but this violation of rule is perhaps not without parallel (compare 1 Peter 1:1). The translation adopted will partly depend upon whether we regard the epistle as addressed to an individual or to a community. Dr. Rendel Harris believes this question to be settled by the discovery in the papyri of numerous instances which prove that kurios and kuria were used by ancient letter-writers as terms of familiar endearment, applicable to brother, sister, son, wife, or intimate friend of either sex (Expositor, March, 1901; see also Findlay, Fellowship in the Life Eternal, chapter iii). In the light of this suggestion we should naturally translate, "to my (dear) lady Eklekte." Grammatically, this is strongly supported by 1 Timothy 1:2 and 2 Timothy 1:2 (Timotheo gnesio .... agapeto .... tekno = "to Tim othy my true .... beloved .... child"); and the fact that the name Eklekte has not yet been discovered, though Eklektos has, offers no grave objection. This is the translation favored by Clement of Alexandria, who says of the epistle: scripta vero est ad quandam Babyloniam nomine Electam, significat autem electionem ecclesiae sanctae ("It is written to a certain Babylonian, Electa by name; but it signifies the further election of the holy church"). It seems doubtful whether he means by the last clause that Electa is simply a personification of the church, or a real person whose name was derived from the Christian idea of election. Either way the rendering, "to the lady Electa," is suitable, and upon the whole it seems the best. Eklekte is not an adjective but a noun. If a person is intended, it is "the lady Electa"; if a church, it is designated, not "the elect Lady," but "the lady Elect." The mention of "thy elect sister" in 2 John 1:13 does not hinder either supposition.
See further CYRIA; JOHN,THE EPISTLES OF .
Robert Law
Election
Election - e-lek'-shun (ekloge, "choice," "selection"):
I. THE WORD IN SCRIPTURE
II. THE MYSTERIOUS ELEMENT
III. INCIDENCE UPON COMMUNITY AND INDIVIDUAL
IV. COGNATE AND ILLUSTRATIVE BIBLICAL LANGUANGE
V. LIMITATIONS OF INQUIRY HERE. SCOPE OF ELECTION
VI. PERSEVERANCE
VII. CONSIDERATIONS IN RELIEF OF THOUGHT
1. Antinomies
2. Fatalism Another Thing
3. The Moral Aspects
4. "We know in Part"
5. The Unknown Future
I. The Word in Scripture. The word is absent from the Old Testament, where the related Hebrew verb (bachar) is frequent. In the New Testament it occurs 6 times (Romans 9:11; 5, 7, 28; 1 Thessalonians 1:4; 2 Peter 1:10). In all these places it appears to denote an act of Divine selection taking effect upon human objects so as to bring them into special and saving relations with God: a selection such as to be at once a mysterious thing, transcending human analysis of its motives (so eminently in Romans 9:11), and such as to be knowable by its objects, who are (2 Pet) exhorted to "make it sure," certain, a fact to consciousness. It is always (with one exception, Romans 9:11; see below) related to a community, and thus has close affinity with the Old Testament teachings upon the privileged position of Israel as the chosen, selected race (see under ELECT). The objects of election in the New Testament are, in effect, the Israel of God, the new, regenerate race called to special privilege and special service. From one point of view, that of the external marks of Christianity, they may thus be described as the Christian community in its widest sense, the sense in which the sacramental position and the real are prima facie assumed to coincide. But from 2 Peter it is manifest that much more than this has to be said if the incidence of the word present to the writer's mind is to be rightly felt. It is assumed there that the Christian, baptized and a worshipper, may yet need to make "sure" his "calling and election" as a fact to his consciousness. This implies conditions in the "election" which far transcend the tests of sacred rite and external fellowship.
II. The Mysterious Element. Such impressions of depth and mystery in the word are confirmed by the other, passages. In Romans 9:11 the context is charged with the most urgent and even staggering challenges to submission and silence in the presence of the inscrutable. To illustrate large assertions as to the liberty and sovereignty of the Divine dealings with man, the apostle brings in Esau and Jacob, individuals, twins as yet unborn, and points to the inscrutable difference of the Divine action toward them as such. Somehow, as a matter of fact, the Eternal appears as appointing to unborn Esau a future of comparative disfavor and to Jacob of favor; a future announced to the still pregnant mother. Such discrimination was made and announced, says the apostle, "that the purpose of God according to election might stand." In the whole passage the gravest stress is laid upon the isolation of the "election" from the merit or demerit of its objects.
III. Incidence upon Community and Individual. It is observable that the same characteristic, the inscrutable, the sovereign, is attached in the Old Testament to the "election" of a favored and privileged nation. Israel is repeatedly reminded (see e.g. Deuteronomy 7:1-26) that the Divine call and choice of them to be the people of God has no relation to their virtues, or to their strength. The reason lies out of sight, in the Divine mind. So too "the Israel of God" (Galatians 6:16) in the New Testament, the Christian community, "the new, peculiar race," holds its great privileges by quite unmerited favor (e.g. Titus 3:5). And the nature of the case here leads, as it does not in the case of the natural Israel, to the thought of a Divine election of the individual, similarly inscrutable and sovereign. For the idea of the New Israel involves the thought that in every genuine member of it the provisions of the New Covenant (Jeremiah 31:31 f) are being fulfilled: the sins are remembered no more, and the law is written in the heart. The bearer of the Christian name, but not of the Christian spiritual standing and character, having "not the Spirit of Christ, is none of his" (Romans 8:9). The chosen community accordingly, not as it seems ab extra, but as it is in its essence, is a fellowship of individuals each of whom is an object of unmerited Divine favor, taking effect in the new life. And this involves the exercise of electing mercy. Compare e.g. 1 Peter 1:3. And consider Romans 11:4-7 (where observe the exceptional use of "the election," meaning "the company of the elect").
IV. Cognate and Illustrative Biblical Language. It is obvious that the aspects of mystery which gather round the word "election" are not confined to it alone. An important class of words, such as "calling," "predestination" "foreknowledge," "purpose," "gift," bears this same character; asserting or connoting, in appropriate contexts, the element of the inscrutable and sovereign in the action of the Divine will upon man, and particularly upon man's will and affection toward God. And it will be felt by careful students of the Bible in its larger and more general teachings that one deep characteristic of the Book, which with all its boundless multiplicity is yet one, is to emphasize on the side of man everything that can humble, convict, reduce to worshipping silence (see for typical passages Job 40:3, 1; Romans 3:19), and on the side of God everything which can bring home to man the transcendence and sovereign claims of his almighty Maker. Not as unrelated utterances, but as part of a vast whole of view and teaching, occur such passages as Ephesians 2:8-9 and Romans 11:33-36, and even the stern, or rather awestruck, phrases of Romans 9:20-21, where the potter and the clay are used in illustration.
V. Limitations of Inquiry Here. Scope of Election.
We have sought thus in the simplest outline to note first the word "election" and then some related Scriptural words and principles, weighing the witness they bear to a profound mystery in the action of the Divine will upon man, in the spiritual sphere. What we have thus seen leaves still unstated what, according to Scripture, is the goal and issue of the elective act. In this article, remembering that it is part of a Bible Encyclopedia, we attempt no account of the history of thought upon election, in the successive Christian centuries, nor again any discussion of the relation of election in Scripture to extra-Scriptural philosophies, to theories of necessity, determination, fatalism. We attempt only to see the matter as it lies before us in the Bible. Studying it so, we find that this mysterious action of God on man has relation, in the Christian revelation, to nothing short of the salvation of the individual (and of the community of such individuals) from sin and condemnation, and the preservation of the saved to life eternal. We find this not so much in any single passage as in the main stream of Biblical language and tone on the subject of the Divine selective action. But it is remarkable that in the recorded thought of our Lord Himself we find assertions in this direction which could hardly be more explicit. See John 6:37, 44-45; John 10:27-29. To the writer the best summary of the Scriptural evidence, at once definite and restrained, is the language of the 17th Anglican art.: "They which be endued with so excellent a benefit of God be called according to God's purpose by His Spirit working in due season; they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of His only begotten Son Jesus Christ; they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity."
VI. Perseverance. The anxious problem of PERSEVERANCE will be treated under that word. It may be enough here to say that alike what we are permitted to read as revealed, and what we may humbly apprehend as the reason of the case, tend to the reverent belief that a perseverance (rather of the Lord than of the saints) is both taught and implied. But when we ponder the nature of the subject we are amply prepared for the large range of Scriptures which on the other hand condemn and preclude, for the humble disciple, so gross a misuse of the doctrine as would let it justify one moment's presumption upon Divine mercy in the heart which is at the same time sinning against the Divine love and holiness.
VII. Considerations in Relief of Thought. We close, in view of this last remark, with some detached notes in relief, well remembering the unspeakable trial which to many devout minds the word before us has always brought.
1. Antinomies: First in place and importance is the thought that a spiritual fact like election, which belongs to the innermost purpose and work of the Eternal, necessarily leads us to a region where comprehension is impossible, and where we can only reverently apprehend. The doctrine passes upward to the sphere where antinomies live and move, where we must be content to hear what sound to us contradictions, but which are really various aspects of infinite truth. Let us be content to know that the Divine choice is sovereign; and also that "his tender mercies are over all his works," that `He willeth not the death of a sinner,' that "God is love." Let us relieve the tension of such submissive reliance by reverently noting how the supreme antinomy meets one type of human need with its one side, and with its other another. To the "fearful saint" the Divine sovereignty of love is a sacred cordial. To the seeking penitent the Divine comprehensiveness of love opens the door of peace. To the deluded theorist who does not love and obey, the warnings of a fall and ruin which are possible, humanly, from any spiritual height, are a merciful beacon on the rocks.
2. Fatalism Another Thing: Further, we remember that election, in Scripture, is as different as possible from the fatal necessity of, e.g. the Stoics. It never appears as mechanical, or as a blind destiny. It has to do with the will of a God who has given us otherwise supreme proofs that He is all-good and all-kind. And it is related to man not as a helpless and innocent being but as a sinner. It is never presented as an arbitrary force majeure. Even in Romans 9:1-33 the "silence" called for is not as if to say, "You are hopelessly passive in the grasp of infinite power," but, "You, the creature, cannot judge your Maker, who must know infinitely more of cause and reason than his handiwork can know." The mystery, we may be sure, had behind it supreme right and reason, but in a region which at present at least we cannot penetrate. Again, election never appears as a violation of human will. For never in the Bible is man treated as irresponsible. In the Bible the relation of the human and Divine wills is inscrutable; the reality of both is assured.
3. The Moral Aspects: Never is the doctrine presented apart from a moral context. It is intended manifestly to deepen man's submission to--not force, but--mystery, where such submission means faith. In the practical experience of the soul its designed effect is to emphasize in the believer the consciousness (itself native to the true state of grace) that the whole of his salvation is due to the Divine mercy, no part of it to his merit, to his virtue, to his wisdom. In the sanctified soul, which alone, assuredly, can make full use of the mysterious truth, is it designed to generate, together and in harmony, awe, thanksgiving and repose.
4. "We Know in Part": A necessary caution in view of the whole subject is that here, if anywhere in the regions of spiritual study, we inevitably "know in part," and in a very limited part. The treatment of election has at times in Christian history been carried on as if, less by the light of revelation than by logical processes, we could tabulate or map the whole subject. Where this has been done, and where at the same time, under a sort of mental rather than spiritual fascination, election has been placed in the foreground of the system of religious thought, and allowed to dominate the rest, the truth has (to say the least) too often been distorted into an error. The Divine character has been beclouded in its beauty. Sovereignty has been divorced from love, and so defaced into an arbitrary fiat, which has for its only reason the assertion of omnipotence. Thus, the grievous wrong has been done of aischron ti legein peri tou Theiou, "defamation of God." For example, the revelation of a positive Divine selection has been made by inference to teach a corresponding rejection ruthless and terrible, as if the Eternal Love could ever by any possibility reject or crush even the faintest aspiration of the created spirit toward God. For such a thought not even the dark words of Romans 9:18 give Scriptural excuse. The case there in hand, Pharaoh's, is anything but one of arbitrary power trampling on a human will looking toward God and right. Once more, the subject is one as to which we must on principle be content with knowledge so fragmentary that its parts may seem contradictory in our present imperfect light. The one thing we may be sure of behind the veil is, that nothing can be hidden there which will really contradict the supreme and ruling truth that God is love.
5. The Unknown Future: Finally, let us from another side remember that here, as always in the things of the Spirit, "we know in part." The chosen multitude are sovereignly "called, .... justified, .... glorified" (Romans 8:29-30). But for what purposes? Certainly not for an end terminating in themselves. They are saved, and kept, and raised to the perfect state, for the service of their Lord. And not till the cloud is lifted from the unseen life can we possibly know what that service under eternal conditions will include, what ministries of love and good in the whole universe of being.
Handley Dunelm
Electrum
Electrum - e-lek'-trum: The Revised Version, margin rendering of chashmal, of Ezekiel 1:4, 27; 8:2 Septuagint elektron, Vulgate (Jerome's Latin Bible, 390-405 A.D.) electrum). Both the King James Version and the English Revised Version have "amber" while the American Standard Revised Version has "glowing metal." Gesenius says electrum must not be understood as being here used for amber, but for a kind of metal remarkable for brightness, compounded of gold and silver. "Amber" is undoubtedly a poor rendering, as the Hebrew term means "polished brass." the American Standard Revised Version has the more correct rendering. Amber, however, may well have been known to Ezekiel (Encyclopaedia Biblica, which see).
See also STONES, PRECIOUS; BUYING,IV .
A. W. Fortune
El-elohe-israel
El-elohe-israel - el-e-lo'-he-iz'-ra-el, el-el'-o-he-iz'-ra-el ('el 'elohe yisra'el, translated "God, the God of Israel" in the American Revised Version, margin and the King James Version margin): Found only in Genesis 33:20 as the name given to the altar erected at Shechem by Jacob, henceforth, known as Israel, on the parcel of ground purchased by him from the inhabitants of Shechem, his first encampment of length and importance since the return to Palestine from Paddan-aram and the eventful night at Peniel (Genesis 32:30). This unusual combination of names has given occasion for much speculation and for various text emendations. Already the Septuagint sought to meet the difficulty by reading wa-yiqra' 'el 'elohe yisra'el, "and he called upon the God of Israel," instead of the wa-yiqra' lo 'el of Massoretic Text, "and he called it El" etc. Wellhausen, followed by Dillmann, Driver and others, changes "altar" to "pillar," because the Hebrew verb, hitstsibh, is used with mitstsbhah, "pillar," in Genesis 35:14, 20, so making this religious act a parallel to that at Bethel. But Delitzsch, New Commentary on Genesis, properly rejects this purely fanciful change, and understands the compound name as the altar's inscription. Dillmann well suggests that "altar" (or "pillar") be supplied, reading thus: "called it the altar of El, the God of Israel." The peculiar phrase is best and most readily understood in its close connection with the struggle at Peniel, recorded in Genesis 32:1-32. Being victorious in that struggle, Jacob received the new name "Israel"; and to his first altar in Palestine he gave that name of God which appeared in his own new name, further explaining it by the appositive phrase "Elohe-Israel." Thus, his altar was called, or dedicated to, "El, the God of Israel."
Edward Mack
Element; Elements
Element; Elements - el'-e-ment, (ta stoicheia, "the letters of the alphabet," "the elements out of which all things are formed," "the heavenly bodies," "the fundamental principles of any art or science"):
(1) In 2 Peter 3:10, the constituent parts of the physical universe ("elements shall be dissolved with fervent heat," the American Revised Version, margin "the heavenly bodies").
(2) In Galatians 4:3, 1, the Revised Version (British and American) has "rudiments," as in the King James Version margin, and in Colossians 2:8, 20, where the reference is to imperfect Jewish ordinances.
See RUDIMENTS.
Eleph
Eleph - e'-lef (ha-'eleph, "the ox"): A place in the lot of Benjamin not far from Jerusalem (Joshua 18:28). The name is omitted by Septuagint, unless, indeed, it is combined with that of Zelah. It may be identical with Lifta, a village W. of Jerusalem (Conder, HDB, under the word). Others identify Lifta with Nephtoah.
Elephant
Elephant - el'-e-fant (Job 40:15 the King James Version margin, the American Revised Version, margin "hippopotamus," the Revised Version (British and American) "ivory"); 1 Kings 10:22 the King James Version margin; 2 Chronicles 9:21 the King James Version; 1 Maccabees 3:34; 6:28 ff; 8:6): Possibly in Job it is the extinct mammoth.
Elephantine
Elephantine - el-e-fan-ti'-ne.
See SEVENEH.
Eleutherus
Eleutherus - e-lu'-ther-us (Eleutheros; 1 Maccabees 11:7; 12:30): A river separating Syria and Phoenicia.
Eleven, The
Eleven, The - e-lev'-'-n, (hoi hendeka): The eleven apostles remaining after the death of Judas. The definite article used serves to designate them as a distinct and definite group whose integrity was not destroyed by the loss of one of the twelve. The college of "the Twelve" had come to be so well recognized that the gospel writers all used on occasions the word with the definite article to represent the Twelve Apostles chosen by Jesus. This custom still remained and the numeral merely changed, as, "Afterward he was manifested unto the eleven" (Mark 16:14; compare Luke 24:9, 33; Acts 2:14). On the other hand, however, the substantive is also sometimes used, as "The eleven disciples went into Galilee" (Matthew 28:16; compare also Acts 1:26). As an illustration of the fixedness of usage, Paul refers to the eleven as "the twelve" when he recounts the appearances of Jesus after His resurrection: "And that he appeared to Cephas; then to the twelve" (1 Corinthians 15:5).
Walter G. Clippinger
Eleven; Stars
Eleven; Stars - e-lev'-'-n.
See ASTRONOMY.
Elhanan
Elhanan - el-ha'-nan ('elchanan, "whom God gave"):
(1) A great warrior in the army of David who slew a Philistine giant. There is a discrepancy between 2 Samuel 21:19 and 1 Chronicles 20:5. In the former passage we read, "And there was again war with the Philistines at Gob; and Elhanan, the son of Jaare-oregim the Beth-lehemite, slew Goliath the Gittite, the staff of whose spear was like a weaver's beam"; while in the latter we are told, "And there was again war with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, the staff of whose spear was like a weaver's beam." Most modern critics prefer as the original text of the latter part of the two discrepant statements the following: "and Elhanan the son of Jair the Beth-lehemite slew Goliath the Gittite, the staff of whose spear was like a weaver's beam." It is contended that the Chronicler slightly modified the text before him, in order to bring it into harmony with 1 Samuel 17:1-58, where David is said to have slain a Philistine giant Goliath. There is almost unanimous agreement that "Jaare-oregim" is a corrupt reading, and the "Jair" in 1 Ch is to be preferred. From Jerome to the present some scholars identify Elhanan with David, and thus remove the discrepancy. Ewald ( Hist, III, 70) argued that the name "Goliath" was inserted in 1 Samuel 17:1-58 and 1 Samuel 21:1-15 by the narrators whose compositions are embodied in Samuel, Elhanan being the real victor over Goliath, while David's antagonist was simply called "the Philistine."
(2) The son of Dodo of Bethlehem, one of David's mighty men (2 Samuel 23:24; 1 Chronicles 11:26). Some moderns think that there was only one Elhanan, and that he was the son of Dodo of the clan of Jair.
John Richard Sampey
Eli
Eli - e'-li (`eli): A descendant of Ithamar, the fourth son of Aaron, who exercised the office of high priest in Shiloh at the time of the birth of Samuel. For the first time in Israel, Eli combined in his own person the functions of high priest and judge, judging Israel for 40 years (1 Samuel 4:18). The incidents in Eli's life are few; indeed, the main interest of the narrative is in the other characters who are associated with him. The chief interest centers in Samuel. In Eli's first interview with Hannah (1 Samuel 1:12 ff), she is the central figure; in the second interview (1 Samuel 1:24 ff), it is the child Samuel. When Eli next appears, it is as the father of Hophni and Phinehas, whose worthless and licentious lives had profaned their priestly office, and earned for them the title "men of Belial" (or "worthlessness"). Eli administered no stern rebuke to his sons, but only a gentle chiding of their greed and immorality. Thereafter he was warned by a nameless prophet of the downfall of his house, and of the death of his two sons in one day (1 Samuel 2:27-36), a message later confirmed by Samuel, who had received this word directly from Yahweh Himself (1 Samuel 3:11 ff). The prophecy was not long in fulfillment. During the next invasion by the Philistines, the Israelites were utterly routed, the ark of God was captured, and Hophni and Phinehas were both slain. When the news reached Eli, he was so overcome that he "fell from off his seat backward by the side of the gate; and his neck brake, and he died" (1 Samuel 4:18). The character of Eli, while sincere and devout, seems to have been entirely lacking in firmness. He appears from the history to have been a good man, full of humility and gentleness, but weak and indulgent. His is not a strong personality; he is always overshadowed by some more commanding or interesting figure.
A. C. Grant
Eli, Eli, Lama, Sabachthani
Eli, Eli, Lama, Sabachthani - e'-li or a'-le, la'-ma, sa-bak'-tha-ni.
See ELOI.
Eliab
Eliab - e-li'-ab ('eli'abh, "God is father"):
(1) Prince of the tribe of Zebulun in the Exodus (Numbers 1:9; 2:7; 24, 29; 10:16).
(2) A Reubenite, father of Dathan and Abiram (Numbers 16:11-12; 26:8 f; Deuteronomy 11:6).
(3) Eldest son of Jesse and brother of David (1 Samuel 16:6), once called Elihu (1 Chronicles 27:18). He was of commanding appearance (1 Samuel 16:6) and when serving with Saul's army at the time when it was confronting the Philistines and Goliath, was inclined to lord it over his brother David (1 Samuel 17:28 f). His daughter Abihail became a Wife of Rehoboam (2 Chronicles 11:18).
(4) An Ephraimite, an ancestor of Samuel (1 Chronicles 6:27); called Eliel in 1 Chronicles 6:34, and Elihu in 1 Samuel 1:1.
(5) A Gadire warrior with David (1 Chronicles 12:9), one of 11 mighty men (1 Chronicles 12:8, 14).
(6) A Levite musician (1 Chronicles 15:18, 20; 16:5).
(7) An ancestor of Judith (Judith 8:1; compare 9:2).
F. K. Farr
Eliada; Eliadah
Eliada; Eliadah - e-li'-a-da, ('elyadha`, "God is knowing." Compare HPN , 219, 266, 301; Epidae, or Elidae):
(1) One of the sons of David (2 Samuel 5:16; 1 Chronicles 3:8; called BEELIADA, 1 Chronicles 14:7 (which see)).
(2) A descendant of Benjamin and a captain in the army of Jehoshaphat, commander of 200,000 men (2 Chronicles 17:17).
(3) Father of Rezon, an "adversary" of Solomon (1 Kings 11:23, the King James Version "Eliadah").
Eliadas
Eliadas - e-li'-a-das (Eliadas): A son of Zamoth who had married a strange wife (1 Esdras 9:28); called Elioenai in Ezra 10:27.
Eliadun
Eliadun - e-li'-a-dun, the Revised Version (British and American) ILIADUN (which see).
Eliah
Eliah - e-li'-a.
See ELIJAH.
Eliahba
Eliahba - e-li'-a-ba, e-li-a'-ba ('elyach-ba', "God hides"): One of David's 30 mighty men (2 Samuel 23:32; 1 Chronicles 11:33).
Eliakim
Eliakim - e-li'-a-kim ('elyaqim; Eliakeim, "God sets up"):
(1) The son of Hilkiah who succeeded Shebna as gorvernor of the palace and "grand vizier" under Hezekiah (Isaiah 22:20). The functions of his office are seen from the oracle of Isaiah in which Shebna is deposed and Eliakim set in his place (Isaiah 22:15 ff). He is the "treasurer" (the Revised Version, margin "steward"), and is "over the house" (Isaiah 22:15). At his installation he is clothed with a robe and girdle, the insignia of his office, and, having the government committed into his hand, is the "father to the inhabitants of Jerusalem, and to the house of Judah" (Isaiah 22:21). The key of the house of David is laid on his shoulder, and he alone has power to open and shut, this being symbolic of his absolute authority as the king's representative (Isaiah 22:22).
One of Solomon's officials is the first mentioned as occupying this position (1 Kings 4:6), and this office was continued in both the Northern and Southern Kingdom (1 Kings 16:9; 18:3; 2 Kings 10:5; 15:5). Its importance is seen from the fact that after Azariah was smitten with leprosy, Jotham his heir "was over the household, judging the people of the land" (2 Kings 15:5).
When Sennacherib sent an army against Jerusalem in 701, Eliskim was one of these Jewish princes who held on behalf of Hezekiah a parley with the Assyrian officers (2 Kings 18:18, 26, 37; Isaiah 36:3, 11, 22). As a result of the invader's threats, he was sent by Hezekiah in sackcloth to Isaiah, entreating his prayers to Yahweh on behalf of Jerusalem (2 Kings 19:2; Isaiah 37:2).
(2) The original name of Jehoiakim, the son of Josiah, whom Pharaoh-necoh made king of Judah (2 Kings 23:34; 2 Chronicles 36:4).
(3) A priest who assisted at the dedication of the wall of Jerusalem, rebuilt after his return from Babylon (Nehemiah 12:41).
(4) A grandson of Zerubbabel and ancestor of Jesus (Matthew 1:13).
(5) An ancestor of Jesus (Luke 3:30).
S. F. Hunter
Eliali
Eliali - e-li'-a-li (Elialei): 1 Esdras 9:34; possibly corresponds to "Binnui" in Ezra 10:38.
Eliam
Eliam - e-li'-am ('eli'-am, "people's God"?):
(1) Father of Bathsheba (2 Samuel 11:3); in 1 Chronicles 3:5 called Ammiel.
(2) One of David's "thirty," son of Ahithophel the Gilonite (2 Samuel 23:34).
Eliaonias
Eliaonias - e-li-a-o-ni'-as (Elialonias): A descendant of Phaath Moab (1 Esdras 8:31); called "Eliehoenai" in Ezra 8:4.
Elias
Elias - e-li'-as.
See ELIJAH.
Eliasaph
Eliasaph - e-li'-a-saf ('elyacaph, "God has added"):
(1) Son of Deuel; prince of the tribe of Gad in the Exodus (Numbers 1:14; 2:14; 42, 47; 10:20).
(2) Son of Lael; prince of the Gershonites (Numbers 3:24).
Eliashib
Eliashib - e-li'-a-shib ('elyashibh, "God restores"):
(1) A descendant of David (1 Chronicles 3:24).
(2) Head of the eleventh course of priests (1 Chronicles 24:12).
(3) The high priest in the time of Nehemiah. He, with his brethren the priests, helped in the rebuilding of the wall (Nehemiah 3:1). But later he was "allied unto Tobiah" the Ammonite (Nehemiah 13:4) and allowed that enemy of Nehemiah the use of a great chamber in the temple (Nehemiah 13:5); and one of his grandsons, a son of Joiada, married a daughter of Sanballat the Horonite and was for this expelled from the community by Nehemiah (Nehemiah 13:28).
See SANBALLAT.
(4, 5, 6) Three Israelites, one a "singer," who had married foreign wives (Ezra 10:24, 27, 36).
(7) Father of Jehohanan (Ezra 10:6); probably identical with (3) above. Called Eliasib in 1 Esdras 9:1.
F. K. Farr
Eliasib
Eliasib - e-li'-a-sib.
See ELIASHIB.
Eliasibus
Eliasibus - e-li-as'-i-bus (Eliasibos, the King James Version Eleazurus): One of the holy singers who had married a foreign wife (1 Esdras 9:24); called "Eliashib" in Ezra 10:27.
Eliasimus
Eliasimus - e-li-as'-i-mus (Eliasimos; the King James Version Elisimus): One who had married a foreign wife (1 Esdras 9:28).
Eliasis
Eliasis - e-li'-a-sis (Eliasis): One who had married a foreign wife (1 Esdras 9:34); corresponds to "Jaasu" in Ezra 10:37.
Eliathah
Eliathah - e-li'-a-tha ('eli'-athah, "God has come"): A Hemanite, head of the twentieth division of the temple musicians (1 Chronicles 25:4, 27).
Elidad
Elidad - e-li'-dad ('elidhadh, "God has loved"): Prince of Benjamin in the division of the land (Numbers 34:21); perhaps the same as ELDAD (which see).
Eliehoenai
Eliehoenai - e-li-e-ho'-e-ni ('elyeho`enay, "to Yahweh are mine eyes"):
(1) (the King James Version Elioenai) a Korahite doorkeeper (1 Chronicles 26:3).
(2) (the King James Version Elihoenai) Head of a family in the Return (Ezra 8:4).
Eliel
Eliel - e-li'-el, el'-i-el ('eli'el, "El is God," or "my God is God"):
(1, 2, 3) Mighty men of David (1 Chronicles 11:46-47; 12:11).
(4) A chief of Manasseh, east of the Jordan (1 Chronicles 5:24).
(5, 6) Two chiefs of Benjamin (1 Chronicles 8:20, 22).
(7) A chief Levite from Hebron (1 Chronicles 15:9, 11):
(8) A Kohathite in the line of Elkshah, Samuel and Heman (1 Chronicles 6:34).
See ELIAB (4).
(9) A Levite of the time of Hezekiah (2 Chronicles 31:13).
Elienai
Elienai - el-i-e'-na-i ('eli`enay): A Benjamite chief (1 Chronicles 8:20).
Eliezer
Eliezer - el-i-e'-zer, e-li-e'-zer ('eli`ezer; Eliezer, "God is help"):
(1) The chief servant of Abram (Genesis 15:2); the American Standard Revised Version "Eliezer of Damascus," the English Revised Version "Dammesek Eliezer." The Hebrew is peculiar: literally, "And the son of the possession (mesheq) of my house is Dammeseq (of) Eliezer." A possible but unlikely meaning is that his property would become the possession of Damascus, the city of Eliezer. Targum Syriac (Revised Version margin) read "Eliezer the Damascene": this supposes a reading, "Eliezer ha-dammasqi" or "mid-dammeseq." The text may be corrupt: the assonance between mesheq and Dammeseq is suspicious. Abram calls Eliezer "one born in my house" i.e. a dependant, a member of his household, and so regards him as his heir, Lot having gone from him (Genesis 13:1-18). Eliezer is probably the servant, "the eider of his house, that ruled over all that he had," of Genesis 24:1-67.
(2) The 2nd son of Moses and Zipporah, called thus for "the God of my father was my help, and delivered me from the sword of Pharaoh" (Exodus 18:4; 1 Chronicles 23:15 ff).
(3) A son of Becher, one of the sons of Benjamin (1 Chronicles 7:8).
(4) A priest who assisted in bringing up the ark from the house of Obed-edom to Jerusalem (1 Chronicles 15:24).
(5) The son of Zichri, ruler over the Reubenites in the time of David (1 Chronicles 27:16).
(6) The son of Dodavahu of Mareshah who prophesied the destruction of the ships which Jehochaphat, king of Judah, built, because he had done so in cooperation with Ahaziah, king of Israel (2 Chronicles 20:35 ff).
(7) One of the messengers whom Ezra sent to Iddo, the chief at Casiphia, with the request for ministers for the Temple (Ezra 8:16 ff).
(8, 9, 10) A priest, a Levite, and one of the sons of Harim who had married non-Israelitish women (Ezra 10:18, 23, 11).
(11) An ancestor of Jesus in the genealogy given by Luke (Luke 3:29).
S. F. Hunter
Elihaba
Elihaba - e-li'-ha-ba.
See ELIAHBA.
Elihoenai
Elihoenai - el-i-ho-e'-na-i.
See ELIEHOENAI.
Elihoreph
Elihoreph - el-i-ho'-ref ('elichoreph, "God of autumn"?): A scribe of Solomon and son of Shisha (1 Kings 4:3).
Elihu (1)
Elihu (1) - e-li'-hu ('elihu; Eleiou, "He is (my) God," or "my God is He"):
(1) An ancestor of Samuel (1 Samuel 1:1), called Eliel in 1 Chronicles 6:34 and Eliab in 1 Chronicles 6:27.
See ELIAB.
(2) Found in 1 Chronicles 27:18 for Eliab, David's eldest brother (1 Samuel 16:6); called "one of the brethren of D."
(3) A Manassite who joined David at Ziklag (1 Chronicles 12:20).
(4) A Korahite porter (1 Chronicles 26:7).
(5) A friend of Job. See next article.
(6) An ancestor of Judith (Judith 8:1).
Elihu (2)
Elihu (2) - ('elihu, 'elihu', "He is (my) God"; Elious): One of the disputants in the Book of Job; a young man who, having listened in silence to the arguments of Job and his friends, is moved to prolong the discussion and from his more just views of truth set both parties right. He is of the tribe of Buz (compare Genesis 22:21), a brother-tribe to that of Uz, and of the family of Ram, or Aram, that is, an Aramean. He is not mentioned as one of the characters of the story until chapter 32; and then, as the friends are silenced and Job's words are ended, Elihu has the whole field to himself, until theophany of the whirlwind proves too portentous for him to bear. His four speeches take up chapters 32 through 37. Some critics have considered that the Elihu portion of the Book of Job was added by a later hand, and urge obscurities and prolixities, as well as a different style, to prove that it was the work of an inferior writer. This estimate seems, however, to take into account only the part it plays in a didactic treatise, or a theological debate. It looks quite different when we read it as a real dramatic element in a story; in other words, when we realize that the prevailing interest of the Book of Job is not dialectic but narrative. Thus viewed, the Elihu episode is a skillfully managed agency in preparing the denouncement. Consider the situation at the end of Job's words (31:40). Job has vindicated his integrity and stands ready to present his cause to God (31:35-37). The friends, however, have exhausted their resources, and through three discourses have been silent, as it were, snuffed out of existence. It is at this point, then, that Elihu is introduced, to renew their contention with young constructive blood, and represent their cause (as he deems) better than they can themselves. He is essentially at one with them in condemning Job (34:34-37); his only quarrel with them is on the score of the inconclusiveness of their arguments (32:3,1). His self-portrayal is conceived in a decided spirit of satire on the part of the writer, not unmingled with a sardonic humor. He is very egotistic, very sure of the value of his ideas; much of his alleged prolixity is due to that voluble self-deprecation which betrays an inordinate opinion of oneself (compare 32:6-22). This, whether inferior composition or not, admirably adapts his words to his character. For substance of discourse he adds materially to what the friends have said, but in a more rationalistic vein; speaks edifyingly, as the friends have not done, of the disciplinary value of affliction, and of God's means of revelation by dreams and visions and the interpreting of an intercessory friend (33:13-28). Very evidently, however, his ego is the center of his system; it is he who sets up as Job's mediator (33:5-7; compare 9:32-35), and his sage remarks on God's power and wisdom in Nature are full of self-importance. All this seems designed to accentuate the almost ludicrous humiliation of his collapse when from a natural phenomenon the oncoming tempest shows unusual and supernatural signs. His words become disjointed and incoherent, and cease with a kind of attempt to recant his pretensions. And the verdict from the whirlwind is: "darkeneth counsel by words without knowledge." Elihu thus has a real function in the story, as honorable as overweening self-confidence is apt to be.
John Franklin Genung
Elijah
Elijah - e-li'-ja ('eliyahu or (4 times) 'eliyah, "Yah is God"; Septuagint Eleiou, New Testament Eleias or Elias, the King James Version of New Testament Elias):
I. THE WORKS OF ELIJAH
1. The Judgment of Drought
2. The Ordeal by Prayer
3. At Horeb
4. The Case of Naboth
5. Elijah and Ahaziah
6. Elijah Translated
7. The Letter to Jehoram
II. THE WORK OF ELIJAH
III. CHARACTER OF THE PROPHET
IV. MIRACLES IN THE ELIJAH NARRATIVES
V. ELIJAH IN THE NEW TESTAMENT
LITERATURE
(1) The great prophet of the times of Ahab, king of Israel. Elijah is identified at his first appearance (1 Kings 17:1) as "Elijah the Tishbite, who was of the sojourners of Gilead." Thus his native place must have been called Tishbeh. A Tishbeh (Thisbe) in the territory of Naphtali is known from Tobit 1:2; but if (with most modern commentators) the reading of the Septuagint in 1 Ki is followed, the word translated "sojourners" is itself "Tishbeh," locating the place in Gilead and making the prophet a native of that mountain region and not merely a "sojourner" there.
I. The Works of Elijah. In 1 Kings 16:29-34 we read of the impieties of Ahab, culminating in his patronage of the worship of the Tyrian Baal, god of his Tyrian queen Jezebel (1 Kings 16:31). 1 Kings 16:34 mentions as another instance of the little weight attached in Ahab's time to ancient prophetic threatenings, the rebuilding by Hiel the Bethelite of the banned city of Jericho, "with the loss" of Hiel's eldest and youngest sons. This is the situation which calls for a judgment of Yahweh, announced beforehand, as is often the case, by a faithful prophet of Yahweh.
1. The Judgment of Drought: Whether Elijah was already a familiar figure at the court of Ahab, the narrative beginning with 1 Kings 17:1 does not state. His garb and manner identified him as a prophet, in any case (2 Kings 1:8; compare Zechariah 13:4). Elijah declared in few words that Yahweh, true and only rightful God of Israel, whose messenger he was, was even at the very time sending a drought which should continue until the prophet himself declared it at an end. The term is to be fixed, indeed, not by Elijah but by Yahweh; it is not to be short ("these years"), and it is to end only when the chastisement is seen to be sufficient. Guided, as true prophets were continually, by the "word of Yahweh," Elijah then hid himself in one of the ravines east of ("before") the Jordan, where the brook Cherith afforded him water, and ravens brought him abundant food ("bread and flesh" twice daily), 1 Kings 17:2-6. As the drought advanced the brook dried up. Elijah was then directed, by the "word of Yahweh," as constantly, to betake himself beyond the western limit of Ahab's kingdom to the Phoenician village of Zarephath, near Sidon. There the widow to whom Yahweh sent him was found gathering a few sticks from the ground at the city gate, to prepare a last meal for herself and her son. She yielded to the prophet's command that he himself should be first fed from her scanty store; and in return enjoyed the fulfillment of his promise, uttered in the name of Yahweh, that neither barrel of meal nor cruse of oil should be exhausted before the breaking of the drought. (Josephus, Ant, VIII, xiii, 2, states on the authority of Menander that the drought extended to Phoenicia and continued there for a full year.) But when the widow's son fell sick and died, the mother regarded it as a Divine judgment upon her sins, a judgment which had been drawn upon her by the presence of the man of God. At the prayer of Elijah, life returned to the child (1 Kings 17:17-24).
"In the third year," 1 Kings 18:1 (Luke 4:25; James 5:17 give three years and six months as the length of the drought), Elijah was directed to show himself to Ahab as the herald of rain from Yahweh. How sorely both man and beast in Israel were pressed by drought and the resulting famine, is shown by the fact that King Ahab and his chief steward Obadiah were in person searching through the land for any patches of green grass that might serve to keep alive some of the king's own horses and mules (1 Kings 18:5-6). The words of Obadiah upon meeting with Elijah show the impression which had been produced by the prophet's long absence. It was believed that the Spirit of God had carried Elijah away to some unknown, inaccessible, mysterious region (1 Kings 18:10, 12). Obadiah feared that such would again be the case, and, while he entreated the prophet not to make him the bearer of a message to Ahab, appealed to his own well-known piety and zeal, as shown in his sheltering and feeding, during Jezebel's persecution, a hundred prophets of Yahweh. Elijah reassured the steward by a solemn oath that he would show himself to Ahab (1 Kings 18:15). The king greeted the prophet with the haughty words, "Is it thou, thou troubler of Israel?" Elijah's reply, answering scorn with scorn, is what we should expect from a prophet; the woes of Israel are not to be charged to the prophet who declared the doom, but to the kings who made the nation deserve it (1 Kings 18:17-18).
2. The Ordeal by Prayer: Elijah went on to challenge a test of the false god's power. Among the pensioners of Jezebel were 450 prophets of Baal and 400 prophets of the Asherah--still fed by the royal bounty in spite of the famine. Accepting Elijah's proposal, Ahab called all these and all the people to Mt. Carmel (1 Kings 18:19-20). Elijah's first word to the assembly implied the folly of their thinking that the allegiance of a people could successfully be divided between two deities: "How long go ye limping between the two sides?" (possibly "leaping over two thresholds," in ironical allusion to the custom of leaping over the threshold of an idol temple, to avoid a stumble, which would be unpropitious; compare 1 Samuel 5:1-5). Taking the people's silence as an indication that they admitted the force of his first words, Elijah went on to propose his conditions for the test: a bullock was to be offered to Baal, a bullock to Yahweh, but no fire put under; "The God that answereth by fire, let him be God." The voice of the people approved the proposal as fair (1 Kings 18:22-24). Throughout a day of blazing sunshine the prophets of Baal called in frenzy upon their god, while Elijah mocked them with merciless sarcasm (1 Kings 18:25-29). About the time for the regular offering of the evening sacrifice in the temple of Yahweh at Jerusalem, Elijah assumed control. Rebuilding an ancient altar thrown down perhaps in Jezebel's persecution; using in the rebuilding twelve stones, symbolizing an undivided Israel such as was promised to the patriarch Jacob of old; drenching sacrifice and wood with water from some perennial spring under the slopes of Carmel, until even a trench about the altar, deep and wide enough to have a two-ce'ah (half-bushel) measure set in it, was filled--the prophet called in few and earnest words upon the God of the fathers of the nation (1 Kings 18:30-37). The answer of Yahweh by fire, consuming bullock, wood, altar and the very dust, struck the people with awe and fear. Convinced that Yahweh was God alone for them, they readily carried out the prophet's stern sentence of death for the prophets of the idol god (1 Kings 18:38-40). Next the prophet bade Ahab make haste with the meal, probably a sacrificial feast for the multitude, which had been made ready; because rain was at hand. On the mountain top Elijah bowed in prayer, sending his servant seven times to look out across the sea for the coming storm. At last the appearance of a rising cloud "as small as a man's hand" was reported; and before the hurrying chariot of the king could cross the plain to Jezreel it was overtaken by "a great rain" from heavens black with clouds and wind after three rainless years. With strength above nature, Elijah ran like a courier before Ahab to the very gate of Jezreel (1 Kings 18:41-46).
3. At Horeb: The same night a messenger from Jezebel found Elijah. The message ran, "As surely as thou art Elijah and I am Jezebel" (so the Septuagint), "so let the gods do to me, and more also" (i.e. may I be cut in pieces like a sacrificed animal if I break my vow; compare Genesis 15:8-11, 17-18; Jeremiah 34:18-19), "if I make not thy life as the life of one of" the slain prophets of Baal "by to-morrow about this time." Explain Elijah's action how we may--and all the possible explanations of it have found defenders--he sought safety in instant flight. At Beersheba, the southernmost town of Judah, he left his "servant," whom the narrative does not elsewhere mention. Going onward into the southern wilderness, he sat down under the scanty shade of a desert broom-bush and prayed that he might share the common fate of mankind in death (1 Kings 19:1-4). After sleep he was refreshed with food brought by an angel. Again he slept and was fed. In the strength of that food he then wandered on for forty days and nights, until he found himself at Horeb, the mountain sacred because there Yahweh had revealed Himself to Moses (1 Kings 19:5-8). The repetition of identical words by Elijah in 1 Kings 19:10 and 1 Kings 14:1-31 represents a difficulty. Unless we are to suppose an accidental repetition by a very early copyist (early, since it appears already in the Septuagint), we may see in it an indication that Elijah's despondency was not easily removed, or that he sought at Horeb an especial manifestation of Yahweh for his encouragement, or both. The prophet was bidden to take his stand upon the sacred mount; and Yahweh passed by, heralded by tempest, earthquake and thunderstorm (1 Kings 19:9-12). These were Yahweh's fore-runners only; Yahweh was not in them, but in the "still small voice," such as the prophets were accustomed to hear within their souls. When Elijah heard the not unfamiliar inner voice, he recognized Yahweh present to hear and answer him. Elijah seems to be seeking to justify his own retreat to the wilderness by the plea that he had been "very jealous," had done in Yahweh's cause all that mortal prophet could do, before he fled, yet all in vain! The same people who had forsaken the law and "covenant" of Yahweh, thrown down His altars and slain His prophets, would have allowed the slaughter of Elijah himself at the command of Jezebel; and in him would have perished the last true servant of Yahweh in all the land of Israel (1 Kings 19:13-14).
Divine compassion passed by Elijah's complaint in order to give him directions for further work in Yahweh's cause. Elijah must anoint Hazael to seize the throne of Syria, Israel's worst enemy among the neighboring powers; Jehu, in like manner, he must anoint to put an end to the dynasty of Ahab and assume the throne of Israel; and Elisha, to be his own successor in the prophetic office. These three, Hazael and his Syrians, Jehu and his followers, even Elisha himself, are to execute further judgments upon the idolaters and the scorners in Israel. Yahweh will leave Himself 7,000 (a round number, a limited but not an excessively small one, conveying a doctrine, like the doctrine of later prophets, of the salvation of a righteous remnant) in Israel, men proof against the judgment because they did not share the sin. If Elijah was rebuked at all, it was only in the contrast between the 7,000 faithful and the one, himself, which he believed to number all the righteous left alive in Israel (1 Kings 19:15-18).
4. The Case of Naboth: The anointing of Hazael and of Jehu seems to have been left to Elijah's successor; indeed, we read of no anointing of Hazael, but only of a significant interview between that worthy and Elisha (2 Kings 8:7-15). Elijah next appears in the narrative as rebuker of Ahab for the judicial murder of Naboth. In the very piece of ground which the king had coveted and seized, the prophet appeared, unexpected and unwelcome, to declare upon Ahab, Jezebel and all their house the doom of a shameful death (1 Kings 21:1-29). There was present at this scene, in attendance upon the king, a captain named Jehu, the very man already chosen as the supplanter of Ahab, and he never forgot what he then saw and heard (2 Kings 9:25-26).
5. Elijah and Ahaziah: Ahab's penitence (1 Kings 21:28-29) averted from himself some measure of the doom. His son Ahaziah pulled it down upon his own head. Sick unto death from injuries received in a fall, Ahaziah sent to ask an oracle concerning his recovery at the shrine of Baal-zebub in Ekron. Elijah met the messengers and turned them back with a prediction, not from Baal-zebub but from Yahweh, of impending death. Ahaziah recognized by the messengers' description the ancient "enemy" of his house. A captain and fifty soldiers sent to arrest the prophet were consumed by fire from heaven at Elijah's word. A second captain with another fifty met the same fate. A third besought the prophet to spare his life, and Elijah went with him to the king, but only to repeat the words of doom (2 Kings 1:1-18).
6. Elijah Translated: A foreboding, shared by the "sons of the prophets" at Beth-el and Jericho, warned Elijah that the closing scene of his earthly life was at hand. He desired to meet the end, come in what form it might, alone. Elisha, however, bound himself by an oath not to leave his master. Elijah divided Jordan with the stroke of his mantle, that the two might pass over toward the wilderness on the east. Elisha asked that he might receive a firstborn's portion of the spirit which rested upon his master. "A chariot of fire, and horses of fire" appeared, and parted the two asunder; "and Elijah went up by a whirlwind into heaven" (2 Kings 2:1-11).
7. The Letter to Jehoram: In 2 Chronicles 21:12-15 we read of a "writing" from Elijah to Jehoram, son of Jehoshaphat, king of Judah. The statements of 2 Kings 3:11-12 admit of no other interpretation than that the succession of Elisha to independent prophetic work had already occurred in the lifetime of Jehoshaphat. It has been pointed out that the difficult verse, 2 Kings 8:16, appears to mean that Jehoram began to reign at some time before the death of his father; it is also conceivable that Elijah left a message, reduced to writing either before or after his departure, for the future king of Judah who should depart from the true faith.
II. The Work of Elijah. One's estimate of the importance of the work of Elijah depends upon one's conception of the condition of things which the prophet confronted in Northern Israel. While it is true that the reign of Ahab was outwardly prosperous, and the king himself not without a measure of political sagacity together with personal courage, his religious policy at best involved such tolerance of false faiths as could lead only to disaster. Ever since the time of Joshua, the religion of Yahweh had been waging its combat with the old Canaanite worship of the powers of Nature, a worship rendered to local deities, the "Baalim" or "lords" of this and that neighborhood, whose ancient altars stood "upon the high mountains, and upon the hills, and under every green tree" (Deuteronomy 12:2). The god imported from Phoenicia by Jezebel bore also the title Baal; but his character and his worship were worse and more debasing than anything that had before been known. Resistance offered by the servants of Yahweh to the claims of the queen's favored god led to persecution, rightly ascribed by the historian to Jezebel (1 Kings 18:4). In the face of this danger, the differences between the worship of Yahweh as carried on in the Northern Kingdom and the same worship as practiced at Jerusalem sank out of sight. The one effort of Elijah was to recall the people from the Tyrian Baal to Yahweh, the God of their fathers. The vitality of the true religion in the crisis is shown by the fidelity of such a man as Obadiah (1 Kings 18:3 f), or by the perseverance of a righteous remnant of 7,000, in spite of all that had happened of persecution (1 Kings 19:18). The work begun by Elijah was finished, not without blood, by Jehu; we hear no more of the worship of the Tyrian Baal in Israel after that anointed usurper's time (2 Kings 9:1-37; 2 Kings 10:1-36). To say that Elijah at Horeb "learns the gentleness of God" (Strachan in HDB) is to contradict the immediate text of the narrative and the history of the times. The direction given Elijah was that he should anoint one man to seize the throne of Syria, another to seize that of Israel, and a prophet to continue his own work; with the promme and prediction that these three forces should unite in executing upon guilty Israel the judgment still due for its apostasy from Yahweh and its worship of a false god. Elijah was not a reformer of peace; the very vision of peace was hidden from his eyes, reserved for later prophets for whom he could but prepare the way. It was his mission to destroy at whatever cost the heathen worship which else would have destroyed Israel itself, with consequences whose evil we cannot estimate. Amos and Hosea would have had no standing-ground had it not been for the work of Elijah and the influences which at Divine direction he put in operation.
III. Character of the Prophet. It is obvious that the Scripture historian does not intend to furnish us with a character-study of the prophet Elijah. Does he furnish even the material upon which such a study may profitably be attempted? The characterization found in James 5:17, "Elijah was a man of like passions (margin, "nature") with us," is brief indeed; but examination of the books which have been written upon the life of Elijah leads to the conclusion that it is possible to err by attaching to events meanings which those events were never intended to bear, as well as by introducing into one's study too much of sheer imagination. It is easy, for example, to observe that Elijah is introduced to the reader with suddenness, and that his appearances and disappearances in the narrative seem abrupt; but is one warranted in arguing from this a like abruptness in the prophet's character? Is not the sufficient explanation to be reached by observing that the historian's purpose was not to give a complete biography of any individual, whether prophet or king, but to display the working of Yahweh upon and with the kingdoms of Israel and Judah through the prophets? Few personal details are therefore to be found recorded concerning even such a prophet as Elijah; and none at all, unless they have a direct bearing upon his message. The imagination of some has discerned a "training of Elijah" in the experiences of the prophet; but to admit that there must have been such a training does not oblige us to discover traces of it in the scenes and incidents which are recorded.
Distrusting, for the reasons above suggested, any attempt at a detailed representation of the prophet's inner life, one may seek, and prize, what seems to lie upon the surface of the narrative: faith in Yahweh as God of Nature and as covenant God of the patriarchs and their descendants; consuming "zeal" against the false religion which would displace Yahweh from the place which must be His alone; keen vision to perceive hypocrisy and falsehood, and sharp wit to lash them, with the same boldness and disregard of self that must needs mark the true prophet in any age.
IV. Miracles in the Elijah Narratives. The miraculous element must be admitted to be prominent in the experiences and works of Elijah. It cannot be estimated apart from the general position which the student finds it possible to hold concerning miracles recorded in the Old Testament. The effort to explain away one or another item in a rationalistic way is wholly unprofitable. Elijah's "ravens" may indeed be converted by a change of vowel-points into "Arabians"; but, in spite of the fact that Orientals would bring offerings of food to a holy hermit, the whole tenor of the narrative favors no other supposition than that its writer meant "ravens," and saw in the event another such exercise of the power of Yahweh over all things as was to be seen in the supply of meal and oil for the prophet and the widow of Zarephath, the fire from heaven, the parting of the Jordan, or the ascension of the prophet by whirlwind into heaven. Some modern critics recognize a different and later source in the narrative of 2 Kings 1:1-18; but here again no real difficulty, if any difficulty there be, is removed. The stern prophet who would order the slaughter of the 450 Baal prophets might well call down fire to consume the soldiers of an apostate and a hostile king. The purpose and meaning of the Elijah chapters is to be grasped by those who accept their author's conception of Yahweh, of His power, and of His work in Nature and with men, rather than by those who seek to replace that conception by another.
V. Elijah in the New Testament. Malachi (4:5) names Elijah as the forerunner of "the great and terrible day of Yahweh," and the expectation founded upon this passage is alluded to in Mark 6:15 parallel Luke 9:8; Matthew 16:14 parallel Mark 8:28 parallel Luke 9:19; Matthew 27:47-49 parallel Mark 15:35-36. The interpretation of Malachi's prophecy foreshadowed in the angelic annunciation to Zacharias Luke 1:17), that John the Baptist should do the work of another Elijah, is given on the authority of Jesus Himself (Matthew 11:14). The appearance of Elijah, with Moses, on the Mount of Transfiguration, is recorded in Matthew 17:1-13 parallel Mark 9:2-13 parallel Luke 9:28-36, and in Matthew 11:14 parallel Mark 9:13 Jesus again identifies the Elijah of Malachi with John the Baptist. The fate of the soldiers of Ahaziah (2 Kings 1:1-18) is in the mind of James and John on one occasion (Luke 9:54). Jesus Himself alludes to Elijah and his sojourn in the land of Sidon (Luke 4:25-26). Paul makes use of the prophet's experience at Horeb (Romans 11:2-4). In James 5:17-18 the work of Elijah affords an instance of the powerful supplication of a righteous man.
(2) A "head of a father's house" of the tribe of Benjamin (1 Chronicles 8:27, the King James Version "Eliah").
(3) A man of priestly rank who had married a foreign wife (Ezra 10:21).
(4) A layman who had married a foreign wife (Ezra 10:26).
LITERATURE.
The histories of Israel and commentaries on Kings are many. Those which tend to rationalizing tend also to decrease the importance of Elijah to the history. F. W. Robertson, Sermons, 2nd series, V; Maurice, Prophets and Kings of the Old Testament, Sermon VIII; Milligan, Elijah ("Men of the Bible" series); W. M. Taylor, Elijah the Prophet.
F. K. Farr
Elika
Elika - e-li'-ka ('eliqa', "God is rejector(?)"): The Harodite (Uradite), one of David's guard, the "thirty" (2 Samuel 23:25). Omitted from 1 Chronicles 11:27.
Elim
Elim - e'-lim ('elim, "terebinths"; Aileim): The second encampment of the Israelites after crossing the Red Sea. It was a contrast to the previous camp called "Marah" because of the bitterness of the waters, for there "were twelve springs of water, and threescore and ten palm trees" (Exodus 15:2716:1; Numbers 33:9 f). The traditional site is an oasis in Wady Ghurundel, circa 63 miles from Suez.
See EXODUS; WANDERINGS OF ISRAEL.
Elimelech
Elimelech - e-lim'-e-lek ('elimelekh, "my God is king"; Abeimelech, Alimelek): Elimelech was a member of the tribe of Judah, a native of Bethlehem Judah, a man of wealth and probably head of a family or clan (Ruth 1:2-3; 1, 3). He lived during the period of the Judges, had a hereditary possession near Bethlehem, and is chiefly known as the husband of Naomi, the mother-in-law of Ruth and ancestress of David the king. Because of a severe famine in Judea, he emigrated to the land of Moab with his wife and his sons, Mahlon and Chilion. Not long afterward he died, and his two sons married Moabite women, Ruth and Orpah. Ten years in all were spent in Moab, when the two sons died, and the three widows were left. Soon afterward Naomi decided to return to Judah, and the sequel is told in the Book of Ruth.
J. J. Reeve
Elioenai
Elioenai - e-li-o-e'-na-i.
See ELIEHOENAI.
Elionas
Elionas - el-i-o'-nas (Elionas, Elionais): The name of two men who had married foreign wives (1 Esdras 9:22, 23), corresponding respectively to "Elioenai" and "Eliezer" in Ezra 10:22, 31.
Eliphal
Eliphal - e-li'-fal, el'-i-fal ('eliphal, "God has judged"): Son of Ur, one of the mighty men of David's armies (1 Chronicles 11:35). the Revised Version (British and American) in a footnote identifies him with Eliphelet, son of Ahasbai, the son of the Maachathite (2 Samuel 23:34; ef Davis, Dict. of the Bible, under the word "Ur"). See also 1 Chronicles 14:5, 7.
Eliphalat
Eliphalat - e-lif'-a-lat (Eliphalet; 1 Esdras 8:39; 9:33): Called "Eliphelet" in Ezra 8:13; 10:33.
Eliphaz (1)
Eliphaz (1) - el'-i-faz, e-li'-faz ('eliphaz, "God is fine gold" (?)):
(1) Son of Esau by Adah, and father of Teman, Kenaz and Amalek (Genesis 36:4, 10; 1 Chronicles 1:35 f).
(2) See next article.
Eliphaz (2)
Eliphaz (2) - The first and most prominent of the three friends of Job (Job 2:11), who come from distant places to condole with and comfort him, when they hear of his affliction. That he is to be regarded as their leader and spokesman is shown by the greater weight and originality of his speeches (contained in Job 4:1-21; Job 5:1-27; Job 15:1-35; Job 22:1-30), 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 (Job 42:7) when, after the address from the whirlwind, Yahweh appoints their expiation for the wrong done to Job and to the truth. He is represented as a venerable and benignant sage from Teman in Idumaea, a place noted for its wisdom (compare Jeremiah 49:7), as was also the whole land of Edom (compare Obadiah 1:8); 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 Job 15:17-19), of long and ripened study (compare Job 5:27), and claims the authority of revelation, though only revelation of a secondary kind (compare Eliphaz' vision, Job 4:12 ff, and his challenge to Job to obtain the like, Job 5:1). In his first speech he deduces Job's affliction from the natural sequence of effect from cause (Job 4:7-11), which cause he makes broad enough to include innate impurity and depravity (Job 4:17-19); evinces a quietism which deprecates Job's selfdestroying outbursts of wrath (Job 5:2-3; compare Job's answer, Job 6:2-3 and Job 30:24); 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 (Job 15:4), attributes them to iniquity (Job 15:5-6), reiterates his depravity doctrine (Job 15:14-16), and initiates the lurid descriptions of the wicked man's fate, in which the friends go on to overstate their case (Job 15:20-35). 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 (Job 22:5-15); but as a close holds open to him still the way of penitence, abjuring of iniquity, and restoration to health and wealth (Job 22:21-30). His utterances are well composed and judicial (too coldly academic, Job thinks, Job 16:4-5), full of good religious counsel abstractly considered. 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.
John Franklin Genung
Eliphelehu
Eliphelehu - e-lif'-e-le-hu ('eliphelehu, "May God distinguish him," the King James Version Elipheleh): 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 (1 Chronicles 15:18).
Eliphelet
Eliphelet - e-lif'-e-let.
Elisabeth
Elisabeth - e-liz'-a-beth (Elisabet, Westcott and Hort Eleisdbet, from Heb 'elishebha` (Elisheba), "God is (my) oath," i.e. a worshipper of God): Wife of Zacharias the priest and mother of John the Baptist (Luke 1:5 ff). Elisabeth herself was of priestly lineage and a "kinswoman" (the King James Version COUSIN, which see) of the Virgin Mary (Luke 1:36), of whose visit to Elisabeth a remarkable account is given in Luke 1:39-56.
See ZACHARIAS.
Eliseus
Eliseus - el-i-se'-us.
See ELISHA.
Elisha
Elisha - e-li'-sha 'elisha`, "God is salvalion"; Septuagint Eleisaie; New Testament Elisaios, Eliseus, (Luke 4:27 the King James Version)):
I. HIS CALL AND PREPARATION
1. His Call
2. His Preparation
3. The Parting Gift of Elijah
II. His PROPHETIC CAREER
1. Record of His Career
2. His Ministry in a Private Capacity
3. His Ministry in a Public and National Capacity
4. Characteristics of His Ministry
(1) In Comparison with Elijah
(2) General Features of His Ministry
III. GENERAL ESTIMATE LITERATURE
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.
I. His Call and Preparation. The first mention of him occurs in 1 Kings 19:16. 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.
1. His Call: 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 (1 Kings 19:19). 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 (1 Kings 19:20). 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 (2 Kings 3:11): he "poured water on the hands of Elijah."
2. His Preparation: They seem to have spent several years together (1 Kings 22:1; 2 Kings 1:17), 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.
3. The Parting Gift of Elijah: 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 (2 Kings 2:9). 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 (2 Kings 2:12-15). 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 (2 Kings 2:16-18).
II. His Prophetic Career. 1. Record of His Career: 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 2 Kings 2:19 through 5:27 are probably in the order of their occurrence. The events in chapters 6 through 9 cannot be chronologically arranged, as the name of the king of Israel is not mentioned. In 6:23 we are told that the Syrians came no more into the land of Israel, and 6:24 proceeds to give an account of Ben-hadad's invasion and the terrible siege of Samaria. In chapter 5 Gehazi is smitten with leprosy, while in chapter 8 he is in friendly converse with the king. In chapter 13 the death of Joash is recorded, and this is followed by the record of his last interview with Elisha (2 Kings 13:14-19) which event occurred some years previously.
2. His Ministry in a Private Capacity: 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 (2 Kings 2:12) in common garmerits (beghadhim). He carries the walking-staff of ordinary citizens, using it for working miracles (2 Kings 4:29). 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 (2 Kings 6:24, 32). He passed Shunem so frequently on foot that a prophet's chamber was built for his special use (2 Kings 4:8-11).
(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 (2 Kings 2:21). One of these possessed certain noxious qualities, and complaint is made to Elisha that it is unfit for drinking and injurious to the land (2 Kings 2:19). 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" (2 Kings 2:21).
(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 (2 Kings 2:23, 14).
(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 (2 Kings 2:25). 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 (2 Kings 4:1-7)
(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 (2 Kings 4:8-37).
(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 (2 Kings 4:38-41).
(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--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 (2 Kings 4:42-44). This miracle closely resembles the two miracles of Jesus.
(7) The next incident is the healing of Naaman, the leprous commander of the Syrian army (2 Kings 5:1-19). He is afflicted with the white leprosy, the most malignant kind (2 Kings 5:27). 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.
(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 (2 Kings 5:20-27).
(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 (2 Kings 6:1-7).
3. His Ministry in a Public and National Capacity:
Elisha's services to his king and country were numerous and significant.
(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 (2 Kings 3:4-27).
(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 Genesis 19:11 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 (2 Kings 6:8-23). Impressed by such mysterious power and strange clemency the Syrians ceased their marauding attacks.
(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 (2 Kings 6:24 through 2 Kings 7:1-20).
(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 (2 Kings 8:7-15).
(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 (2 Kings 9:1-37; 2 Kings 10:1-36).
(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 (2 Kings 13:14-19).
(7) The last wonder in connection with Elisha occurs after this death. His bones were reported to have vitalizing power (2 Kings 13:20-21). Tradition says that the man thus restored to life lived but an hour; but the story illustrates something of the reverence held for Elisha.
4. Characteristics of His Ministry: (1) In Comparison with Elijah. 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" (1 Kings 19:12). 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 (2 Kings 6:32-33) 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 (2 Kings 6:21-23). 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 (2 Kings 3:15). 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 (1 Kings 17:10-16), and the raising of the Shunammite's son like the raising of the widow's son at Zarephath (1 Kings 17:17-24).
(2) General Features of His Ministry. 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 (2 Kings 8:11-15). 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 (2 Kings 8:1-29; 2 Kings 9:1-37). He possessed the confidence of kings so fully that they addressed him as father and themselves as sons (2 Kings 6:21; 13:14). He accompanied an army of invasion and three kings consult him in extremity (2 Kings 3:11-19). The king of Syria consults him in sickness (2 Kings 8:7-8). The king of Israel seems to blame him for the awful conditions of the siege and would have wreaked vengeance on him (2 Kings 6:31). He was something of a military strategist and many times saved the king's army (2 Kings 6:10). The king of Israel goes to him for his parting counsel (2 Kings 13:14-19). 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" (2 Kings 13:14). 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.
III. General Estimate. 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.
LITERATURE.
Driver, LOT, 185 f; W. R. Smith, Prophets of Israel, 85 ff; Cornill, Isr. Prophets, 14 f, 33 ff; Farrar, Books of Kings; Kuenen, Religions of Israel, I, 360 ff; Montefiore, Hibbert Lectures, 94 f; Maurice, Prophets and Kings, 142; Liddon, Sermons on Old Testament Subjects, 195-334.
J. J. Reeve
Elishah
Elishah - e-li'-sha ('elishah, "God saves"; Elisa, Eleisai): Mentioned in Genesis 10:4 as the eldest son of Javan, and in Ezekiel 27:7 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.
A. C. Grant
Elishama
Elishama - e-lish'-a-ma ('elishama`, "God has heard"):
(1) Grandfather of Joshua and son of Ammihud; prince of the tribe of Ephraim in the Exodus (Numbers 1:10; 48, 53; 1 Chronicles 7:26).
(2) A son of David, born in Jerusalem (2 Samuel 5:16; 1 Chronicles 3:8).
(3) By textual corruption in 1 Chronicles 3:6 for Elishua, another of David's sons; compare 2 Samuel 5:15.
(4) A scribe of Jehoiakim (Jeremiah 36:12, 20-21).
(5) One "of the seed royal," grandfather of Ishmael, the slayer of Gedaliah (2 Kings 25:25; Jeremiah 41:1).
(6) A man of the tribe of Judah (1 Chronicles 2:41).
(7) One of the priests appointed by Jehoshaphat to teach the law (2 Chronicles 17:8).
F. K. Farr
Elishaphat
Elishaphat - e-lish'-a-fat ('elishaphat, "God is judge"): 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 (2 Chronicles 23:1).
Elisheba
Elisheba - e-lish'-e-ba ('elishebha`, "God swears," "God is an oath"): Daughter of Amminadab, sister of Nashon, wife of Aaron, mother of Nadab, Abihu, Eleazar and Ithamar, the foundress, therefore, of the entire Levitical priesthood (Exodus 6:23).
Elishua
Elishua - el-i-shu'-a, e-lish'-u-a ('elishua`, " `God is rich," "God is salvation"): Son of David (2 Samuel 5:15; 1 Chronicles 14:5); apparently called Elishama (1 Chronicles 3:6). In the latter locus we have most probably a misreading by the copyist of the name Elishua.
Elisimus
Elisimus - e-lis'-i-mus, the Revised Version (British and American) ELIASIMUS (which see).
Eliu
Eliu - e-li'-u (Eliou; the Revised Version (British and American) ELIHU): One of the ancestors of Judith (Judith 8:1), and therefore of the tribe of Simeon.
Eliud
Eliud - e-li'-ud (Elioud, "God my praise"): An ancestor of Jesus, four generations before Joseph (Matthew 1:15).
Elizaphan
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"):
(1) The son of Uzziel, the son of Kohath, and so a prince of the Levitical class of the Kohathites (Numbers 3:30; 1 Chronicles 15:8; 2 Chronicles 29:13). But in 1 Chronicles 15:8; 2 Chronicles 39:13 his class seems to be coordinate with that of the Kohathites. He is called Elzaphan in Exodus 6:22; Leviticus 10:4.
(2) A "prince" or chief of Zebulun, who represented that tribe in the division of the land (Numbers 34:25).
Walter R. Betteridge
Elizur
Elizur - e-li'-zur ('elitsur; Septuagint Eleiour, Elisour, "My God is a rock"; compare Zuriel "my rock is God" (Numbers 3:35)): A chief or prince of the tribe of Reuben (Numbers 1:5; 2:10; 30, 35; 10:18).
Elkanah
Elkanah - el-ka'-na ('elqanah, "God has possessed"):
(1) An Ephraimite, the father of Samuel (1 Samuel 1:1-28; 1 Samuel 2:11-20). 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.
(2) The second son of Korah (Exodus 6:24), who escaped the fate of Korah, Dathan and Abiram (Numbers 26:11).
(3) One "next to the king" in Jerusalem in the time of Ahaz; slain by one Zichri of Ephraim in war with Pekah (2 Chronicles 28:7).
(4) One of the Korahites among David's "mighty men" (1 Chronicles 12:1, 6).
(5) A Levite, possibly the same as (2) above (1 Chronicles 6:23, 15, 36).
(6) Another Levite of the same line (1 Chronicles 6:26, 35).
(7) Another Levite, ancestor of Berechiah (1 Chronicles 9:16).
(8) Another Levite (if not the same as (4) above), one of the "doorkeepers for the ark" (1 Chronicles 15:23).
F. K. Farr
Elkiah
Elkiah - el-ki'-a (Elkia; the King James Version Elcia): An ancestor of Judith (Judith 8:1).
Elkoshite
Elkoshite - el'-kosh-it (ha-'elqoshi; Septuagint Elkesaiou, Elkaiseou, Elkeseou): Used with the article "the Elkoshite" (Nahum 1:1). Probably a gentilic adjective giving the home of the prophet; not definitely identified. Three traditions may be noted: (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. (2) Jerome states in the prologue to his commentary on Nah 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. (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: (a) that parallels to the name Elkosh, such as Eltekeh and Eltekon, are found in the southern country; (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, and (c) that the internal evidence of the prophecy makes the Judean origin of the prophet almost certain.
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, 91 ff; Peiser, ZATW, 1897, 349; Nestle, PEFS, 1879, 136.
Walter R. Betteridge
Ellasar
Ellasar - el-a'-sar ('ellacar):
1. The Name and Its Etymology: The city over which Arioch (Eri-Aku) and other Babylonian kings ruled (Genesis 14:1). 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.
2. Its Holy Places: 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.
LITERATURE.
Loftus, Chaldea and Susiana; Delitzsch, Wo lag das Paradies?; Zehnpfund, Babylonien in seinen wichtigsten Ruinenstatten, 53-54.
T. G. Pinches
Elm
Elm - elm: Hosea 4:13 the King James Version, but in the Revised Version (British and American) TEREBINTH (which see).
Elmadam
Elmadam - el-ma'-dam (WH Elmadam; Textus Receptus of the New Testament Elmodam; the King James Version Elmodam): An ancestor of Jesus, according to Luke's genealogy, in the 6th generation before Zerubbabel (Luke 3:28).
Elnaam
Elnaam - el-na'-am ('elna`am, "God is delightfulness"; compare Phoenician "Gadnaam"): According to Massoretic Text the father of two of David's warriors (1 Chronicles 11:46); according to Septuagint himself one of the warriors.
Elnathan
Elnathan - el-na'-than ('elnathan, "God has given"):
(1) The grandfather of Jehoiachin (2 Kings 24:8).
(2) A courtier of Jehoiakim; he was one of those sent to Egypt to bring back the prophet Uriah (Jeremiah 26:22), and one of those who heard the reading of Jeremiah's roll and entreated Jehoiakim not to burn the roll (Jeremiah 36:12, 25)--possibly the same person as (1) above.
(3, 4, 5) The name of two "chief men"--unless textual corruption has introduced the name at its second occurrence--and of one "teacher" sent for by Ezra from the camp at the river Ahava (Ezra 8:16).
F. K. Farr
Elo-beth-hanan
Elo-beth-hanan - e-lon-beth-ha'-nan.
See ELON.
Elohim
Elohim - e-lo'-him, el'-o-hem.
Eloi
Eloi - e'-loi, e-lo'-i.
Eloi; Eloi; Lama; Sabachtha; Eli; Eli; Lama Sabachthani
Eloi; Eloi; Lama; Sabachtha; Eli; Eli; Lama Sabachthani - e'-loi, e-lo'i, la'-ma, sa-bakh-tha'-ni, or (Eloi, eloi, lama sabachthanei): The forms of the first word as translated vary in the two narratives, being in Mark as first above and in Mt as in second reading. With some perversions of form probably from Psalms 22:1 ('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?" (Matthew 27:46; Mark 15:34).
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. 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. 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.
Walter G. Clippinger
Elon (1)
Elon (1) - e'-lon ('elon "terebinth"):
(1) A Zebulunite, who judged Israel ten years, and was buried in Aijalon (Judges 12:11-12).
(2) A son of Zebulun (Genesis 46:14; Numbers 26:26).
(3) A Hittite whose daughter Esau wedded (Genesis 26:34; 36:2).
Elon (2)
Elon (2) - e'-lon ('elon, a "terebinth"; Ailon): An unidentified town in the territory of Dan named between Ithlah and Timnah (Joshua 19:43). It is possibly identical with Elon-beth-Hanan which, along with Shaalbim and Bethshemesh, formed one of Solomon's commissariat districts (1 Kings 4:9). Conder has suggested Beit' Anan, about 4 miles Northwest of Neby Samwil: it is quite uncertain.
Elonites
Elonites - e'-lon-its: Descendants of ELON (which see (2) (Numbers 26:26).
Eloquent
Eloquent - el'-o-kwent: "Moses said .... I am not eloquent" ('ish debharim, "a man of words" (Exodus 4:10)); but Aaron could "speak well." In Isaiah 3:3 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" (Acts 18:24, the King James Version margin, "a learned man")).
Eloth
Eloth - e'-loth.
See ELATH.
Elpaal
Elpaal - el-pa'-al ('elpa`al, "God has wrought" (compare el`asah, Jeremiah 29:3)): The name of a descendant of Benjamin (1 Chronicles 8:11-12, 18).
Elpalet
Elpalet - el-pa'-let: (the Revised Version (British and American) ELPELET): The name of a son of David (1 Chronicles 14:5).
See ELIPHALAT.
El-paran
El-paran - el-pa'-ran.
See PARAN.
Elpelet
Elpelet - el'-pe-let.
See ELIPHALAT.
Elteke; Eltekeh
Elteke; Eltekeh - el'-te-ke, ('elteqeh (Joshua 19:44], 'elteqe' (Joshua 21:23); Codex Vaticanus Alkatha; Codex Alexandrinus, Elketho): A place in the territory of Dan named between Ekron and Gibbethon (Joshua 19:44), and again between Beth-horon and Gibbethon, as given to the Kohathite Levites (Joshua 21:23). 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. It is about 2 1/2 miles Southwest of Beth-horon the Upper.
W. Ewing