Home
ABCDEFGHIJKLM
NOPQRSTUVWYZ

Emmor - an ass, Acts 7:16. (See HAMOR.)

Encamp - An encampment was the resting-place for a longer or shorter period of an army or company of travellers ( Ex. 13:20;Ex 14:19; Josh. 10:5; Josh 11:5).

The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see CAMP ) was preserved in the march ( Num. 2:17), the signal for which was the blast o two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given ( Lev. 4:11,Lev. 4:12;Lev 6:11;Lev 8:17;Lev 10:4,Lev. 4:5;Lev 13:46;Lev 14:3; Num. 12:14, Num. 12:15; Num 31:19; Deut. 23:10, Deut. 23:12).

Criminals were executed without the camp ( Lev. 4:12; comp. John 19:17, John 19:20), and there also the young bullock for a sin-offering was burnt ( Lev. 24:14; comp. Heb. 13:12).

In the subsequent history of Israel frequent mention is made of their encampments in the time of war ( Judg. 7:18; 1 Sam. 13:2,1 Sam. 13:3,1 Sam. 13:16,1 Sam. 13:23;1 Sam 17:3;1 Sam 29:1;1 Sam 30:9,1 Sam. 13:24). The temple was sometimes called "the camp of the Lord" (2 Chr. 31:2, R.V.; comp. Ps. 78:28). The multitudes who flocked to David are styled "a great host (i.e., "camp;" Heb. mahaneh), like the host of God" (1 Chr. 12:22).

Enchantments - (1.) The rendering of Hebrew latim_ or _lehatim, which means "something covered," "muffled up;" secret arts, tricks ( Ex. 7:11,Ex. 7:22;Ex 8:7,Ex. 7:18), by which the Egyptian magicians imposed on the credulity of Pharaoh.

(2.) The rendering of the Hebrew keshaphim, "muttered spells" or "incantations," rendered "sorceries" in Isa. 47:9, Isa. 47:12, i.e., the using of certain formulae under the belief that men could thus be bound.

(3.) Hebrew lehashim, "charming," as of serpents ( Jer. 8:17; comp. Ps. 58:5).

(4.) Hebrew nehashim, the enchantments or omens used by Balaam ( Num. 24:1); his endeavouring to gain omens favourable to his design.

(5.) Hebrew heber ( Isa. 47:9,Isa. 47:12), "magical spells." All kinds of enchantments were condemned by the Mosaic law ( Lev. 19:26; Deut. 18:10-12). (See DIVINATION.)

End - in Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered "escape."

Endor - fountain of Dor; i.e., "of the age", a place in the territory of Issachar ( Josh. 17:11) near the scene of the great victory which was gained by Deborah and Barak over Sisera and Jabin (comp. Ps. 83:9, Ps. 83:10). To Endor, Saul resorted to consult one reputed to be a witch on the eve of his last engagement with the Philistines (1 Sam. 28:7). It is identified with the modern village of Endur, "a dirty hamlet of some twenty houses, or rather huts, most of them falling to ruin," on the northern slope of Little Hermon, about 7 miles from Jezreel.

En-eglaim - fountain of two calves, a place mentioned only in Ezek. 47:10. Somewhere near the Dead Sea.

En-gannim - fountain of gardens. (1.) A town in the plains of Judah ( Josh. 15:34), north-west of Jerusalem, between Zanoah and Tappuah. It is the modern Umm Jina.

(2.) A city on the border of Machar ( Josh. 19:21), allotted to the Gershonite Levites ( Josh 21:29). It is identified with the modern Jenin, a large and prosperous town of about 4,000 inhabitants, situated 15 miles south of Mount Tabor, through which the road from Jezreel to Samaria and Jerusalem passes. When Ahaziah, king of Judah, attempted to escape from Jehu, he "fled by the way of the garden house" i.e., by way of En-gannim. Here he was overtaken by Jehu and wounded in his chariot, and turned aside and fled to Megiddo, a distance of about 20 miles, to die there.

Engedi - fountain of the kid, place in the wilderness of Judah ( Josh. 15:62), on the western shore of the Dead Sea ( Ezek. 47:10), and nearly equidistant from both extremities. To the wilderness near this town David fled for fear of Saul ( Josh. 15:62; 1 Sam. 23:29). It was at first called Hazezon-tamar ( Gen. 14:7), a city of the Amorites.

The vineyards of Engedi were celebrated in Solomon's time ( Cant. 1:4). It is the modern 'Ain Jidy. The "fountain" from which it derives its name rises on the mountain side about 600 feet above the sea, and in its rapid descent spreads luxuriance all around it. Along its banks the osher grows abundantly. That shrub is thus described by Porter: "The stem is stout, measuring sometimes nearly a foot in diameter, and the plant grows to the height of 15 feet or more. It has a grayish bark and long oval leaves, which when broken off discharge a milky fluid. The fruit resembles an apple, and hangs in clusters of two or three. When ripe it is of a rich yellow colour, but on being pressed it explodes like a puff-ball. It is chiefly filled with air...This is the so-called 'apple of Sodom.'" Through Samaria, etc. (See APPLE.)

Engines - (1.) Heb. hishalon i.e., "invention" (as in Eccl. 7:29) contrivances indicating ingenuity. In 2 Chr. 26:15 it refers to inventions for the purpose of propelling missiles from the walls of a town, such as stones (the Roman balista) and arrows (the catapulta).

(2.) Heb. mechi kobollo, i.e., the beating of that which is in front a battering-ram ( Ezek. 26:9), the use of which was common among the Egyptians and the Assyrians. Such an engine is mentioned in the reign of David (2 Sam. 20:15).

Engraver - Heb. harash ( Ex. 35:35;Ex 38:23) means properly an artificer in wood, stone, or metal. The chief business of the engraver was cutting names or devices on rings and seals and signets ( Ex. 28:11,Ex. 28:21,Ex. 28:36; Gen. 38:18).

En-hakkore - fountain of the crier, the name of the spring in Lehi which burst forth in answer to Samson's prayer when he was exhausted with the slaughter of the Philistines ( Judg. 15:19). It has been identified with the spring 'Ayun Kara, near Zoreah.

Enmity - deep-rooted hatred. "I will put enmity between thee and the woman, between thy seed and her seed" ( Gen. 3:15). The friendship of the world is "enmity with God" ( James 4:4; 1 John 2:15,1 John 2:16). The "carnal mind" is "enmity against God" ( Rom. 8:7). By the abrogation of the Mosaic institutes the "enmity" between Jew and Gentile is removed. They are reconciled, are "made one" ( Eph. 2:15,Eph. 2:16).

Enoch - initiated. (1.) The eldest son of Cain ( Gen. 4:17), who built a city east of Eden in the land of Nod, and called it "after the name of his son Enoch." This is the first "city" mentioned in Scripture.

(2.) The son of Jared, and father of Methuselah ( Gen. 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch "walked with God three hundred years" ( Gen. 5:22-24), when he was translated without tasting death. His whole life on earth was three hundred and sixty-five years. He was the "seventh from Adam" ( Jude 1:14), as distinguished from the son of Cain, the third from Adam. He is spoken of in the catalogue of Old Testament worthies in the Epistle to the Hebrews ( Jude 11:5). When he was translated, only Adam, so far as recorded, had as yet died a natural death, and Noah was not yet born. Mention is made of Enoch's prophesying only in Jude 1:14.

Enos - man the son of Seth, and grandson of Adam ( Gen. 5:6-11; Luke 3:38). He lived nine hundred and five years. In his time "men began to call upon the name of the Lord" ( Gen. 4:26), meaning either (1) then began men to call themselves by the name of the Lord (marg.) i.e., to distinguish themselves thereby from idolaters; or (2) then men in some public and earnest way began to call upon the Lord, indicating a time of spiritual revival.

En-rogel - fountain of the treaders; i.e., "foot-fountain;" also called the "fullers' fountain," because fullers here trod the clothes in water. It has been identified with the "fountain of the virgin" (q.v.), the modern 'Ain Ummel-Daraj. Others identify it, with perhaps some probability, with the Bir Eyub, to the south of the Pool of Siloam, and below the junction of the valleys of Kidron and Hinnom. (See FOUNTAIN.)

It was at this fountain that Jonathan and Ahimaaz lay hid after the flight of David (2 Sam. 17:17); and here also Adonijah held the feast when he aspired to the throne of his father (1 Kings 1:9).

The Bir Eyub, or "Joab's well," "is a singular work of ancient enterprise. The shaft sunk through the solid rock in the bed of the Kidron is 125 feet deep...The water is pure and entirely sweet, quite different from that of Siloam; which proves that there is no connection between them." Thomson's Land and the Book.

En-shemesh - fountain of the sun a spring which formed one of the landmarks on the boundary between Judah and Benjamin ( Josh. 15:7;Josh 18:17). It was between the "ascent of Adummim" and the spring of En-rogel, and hence was on the east of Jerusalem and of the Mount of Olives. It is the modern 'Ain-Haud i.e., the "well of the apostles" about a mile east of Bethany, the only spring on the road to Jericho. The sun shines on it the whole day long.

Ensign - (1.) Heb. 'oth, a military standard, especially of a single tribe ( Num. 2:2). Each separate tribe had its own "sign" or "ensign."

(2.) Heb. nes, a lofty signal, as a column or high pole ( Num. 21:8,Num. 21:9); a standard or signal or flag placed on high mountains to point out to the people a place of rendezvous on the irruption of an enemy ( Isa. 5:26;Isa 11:12;Isa 18:3;Isa 62:10; Jer. 4:6, Jer. 4:21; Ps. 60:4). This was an occasional signal, and not a military standard. Elevation and conspicuity are implied in the word.

(3.) The Hebrew word degel denotes the standard given to each of the four divisions of the host of the Israelites at the Exodus ( Num. 1:52;Num 2:2;Num 10:14). In Cant. 2:4 it is rendered "banner." We have no definite information as to the nature of these military standards. (See BANNER.)

Entertain - Entertainments, "feasts," were sometimes connected with a public festival ( Deut. 16:11,Deut. 16:14), and accompanied by offerings (1 Sam. 9:13), in token of alliances ( Gen. 26:30); sometimes in connection with domestic or social events, as at the weaning of children ( Gen. 21:8), at weddings ( Gen. 29:22; John 2:1), on birth-days ( Matt. 14:6), at the time of sheep-shearing (2 Sam. 13:23), and of vintage ( Judg. 9:27), and at funerals (2 Sam. 3:35; Jer. 16:7).

The guests were invited by servants ( Prov. 9:3; Matt. 22:3), who assigned them their respective places (1 Sam. 9:22; Luke 14:8; Mark 12:39). Like portions were sent by the master to each guest (1 Sam. 1:4; 2 Sam. 6:19), except when special honour was intended, when the portion was increased ( Gen. 43:34).

The Israelites were forbidden to attend heathenish sacrificial entertainments ( Ex. 34:15), because these were in honour of false gods, and because at such feast they would be liable to partake of unclean flesh (1 Cor. 10:28).

In the entertainments common in apostolic times among the Gentiles were frequent "revellings," against which Christians were warned ( Rom. 13:13; Gal. 5:21; 1 Pet. 4:3). (See BANQUET.)

Epaenetus - commendable, a Christian at Rome to whom Paul sent his salutation ( Rom. 16:5). He is spoken of as "the first fruits of Achaia" (R.V., "of Asia", i.e., of proconsular Asia, which is probably the correct reading). As being the first convert in that region, he was peculiarly dear to the apostle. He calls him his "well beloved."

Epaphras - lovely, spoken of by Paul ( Col. 1:7;Col 4:12) as "his dear fellow-servant," and "a faithful minister of Christ." He was thus evidently with him at Rome when he wrote to the Colossians. He was a distinguished disciple, and probably the founder of the Colossian church. He is also mentioned in the Epistle to Philemon ( Col 1:23), where he is called by Paul his "fellow-prisoner."

Epaphroditus - fair, graceful; belonging to Aphrodite or Venus the messenger who came from Phillipi to the apostle when he was a prisoner at Rome ( Phil. 2:25-30;Phil 4:10-18). Paul mentions him in words of esteem and affection. On his return to Philippi he was the bearer of Paul's letter to the church there.

Ephah - gloom. (1.) One of the five sons of Midian, and grandson of Abraham ( Gen. 25:4). The city of Ephah, to which he gave his name, is mentioned Isa. 60:6, Isa. 60:7. This city, with its surrounding territory, formed part of Midian, on the east shore of the Dead Sea. It abounded in dromedaries and camels ( Judg. 6:5).

(2.) 1 Chr. 2:46, a concubine of Caleb.

(3.) 1 Chr. 2:47, a descendant of Judah.

Ephah, a word of Egyptian origin, meaning measure; a grain measure containing "three seahs or ten omers," and equivalent to the bath for liquids ( Ex. 16:36; 1 Sam. 17:17; Zech. 5:6). The double ephah in Prov. 20:10 (marg., "an ephah and an ephah"), Deut. 25:14, means two ephahs, the one false and the other just.

Epher - a calf. (1.) One of the sons of Midian, who was Abraham's son by Keturah ( Gen. 25:4).

(2.) The head of one of the families of trans-Jordanic Manasseh who were carried captive by Tiglath-pileser (1 Chr. 5:24).

Ephes-dammim - boundary of blood, a place in the tribe of Judah where the Philistines encamped when David fought with Goliath (1 Sam. 17:1). It was probably so called as having been the scene of frequent sanguinary conflicts between Israel and the Philistines. It is called Pas-dammim (1 Chr. 11:13). It has been identified with the modern Beit Fased, i.e., "house of bleeding", near Shochoh (q.v.).

Ephesians, Epistle to - was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles.

Contents of. The Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there. That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul's love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel. It contains (1) the salutation 1 Chr 1:1,1 Chr 1:2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians ( Eph 1:3; Eph 2:10); (3) "a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer's selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers" ( Eph 2:12; Eph 3:21); (4) a chapter on unity as undisturbed by diversity of gifts Eph 4:1-16); (5) special injunctions bearing on ordinary life ( Eph 4:17 - Eph 6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing ( Eph 6:11-24).

Planting of the church at Ephesus. Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19-21. The work he began on this occasion was carried forward by Apollos (24-26) and Aquila and Priscilla. On his second visit, early in the following year, he remained at Ephesus "three years," for he found it was the key to the western provinces of Asia Minor. Here "a great door and effectual" was opened to him (1 Cor. 16:9), and the church was established and strengthened by his assiduous labours there ( Acts 20:20,Acts 20:31). From Ephesus as a centre the gospel spread abroad "almost throughout all Asia" ( Acts 19:26). The word "mightily grew and prevailed" despite all the opposition and persecution he encountered.

On his last journey to Jerusalem the apostle landed at Miletus, and summoning together the elders of the church from Ephesus, delivered to them his remarkable farewell charge ( Acts 20:18-35), expecting to see them no more.

The following parallels between this epistle and the Milesian charge may be traced:

(1.) Acts 20:19 = Eph. 4:2. The phrase "lowliness of mind" occurs nowhere else.

(2.) Acts 20:27 = Eph. 1:11. The word "counsel," as denoting the divine plan, occurs only here and Heb. 6:17.

(3.) Acts 20:32 = Eph. 3:20. The divine ability.

(4.) Acts 20:32 = Eph. 2:20. The building upon the foundation.

(5.) Acts 20:32 = Eph. 1:14, Eph. 1:18. "The inheritance of the saints."

Place and date of the writing of the letter. It was evidently written from Rome during Paul's first imprisonment Eph 3:1; Eph 4:1; Eph 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct.

There seems to have been no special occasion for the writing of this letter, as already noted. Paul's object was plainly not polemical. No errors had sprung up in the church which he sought to point out and refute. The object of the apostle is "to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal." The church's foundations, its course, and its end, are his theme. "Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit." In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ. "This is perhaps the profoundest book in existence." It is a book "which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience;" and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the "proficiency which Paul's converts had attained under his preaching at Ephesus."

Relation between this epistle and that to the Colossians (q.v.). "The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address." "Is it then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar? The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much discussion. The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse. Compare:

Eph 1:7; Col 1:14 Eph 1:10; Col 1:20 Eph 3:2; Col 1:25 Eph 5:19; Col 3:16 Eph 6:22; Col 4:8 Eph 1:19 to Eph 2:5; Col 2:12, Col 2:13Eph 4:2-4; Col 3:12-15 Eph 4:16; Col 2:19 Eph 4:32; Col 3:13 Eph 4:22-24; Col 3:9, Col 3:10Eph 5:6-8; Col 3:6-8 Eph 5:15; Col 4:5 Eph 6:19; Col 4:3, Col 4:4Eph 5:22 to Eph 6:9; Col 3:18 to Col 4:1

"The style of this epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the time of writing. Overjoyed with the account which their messenger had brought him of their faith and holiness ( Eph. 1:15), and transported with the consideration of the unsearchable wisdom of God displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers through faith of all the benefits of Christ's death, he soars high in his sentiments on those grand subjects, and gives his thoughts utterance in sublime and copious expression."

Ephesus - the capital of proconsular Asia, which was the western part of Asia Minor. It was colonized principally from Athens. In the time of the Romans it bore the title of "the first and greatest metropolis of Asia." It was distinguished for the Temple of Diana (q.v.), who there had her chief shrine; and for its theatre, which was the largest in the world, capable of containing 50,000 spectators. It was, like all ancient theatres, open to the sky. Here were exhibited the fights of wild beasts and of men with beasts. (Comp. 1 Cor. 4:9;1 Cor 9:24,1 Cor. 4:25;1 Cor 15:32.)

Many Jews took up their residence in this city, and here the seeds of the gospel were sown immediately after Pentecost ( Acts 2:9;Acts 6:9). At the close of his second missionary journey (about A.D. 51), when Paul was returning from Greece to Syria ( Acts 18:18-21), he first visited this city. He remained, however, for only a short time, as he was hastening to keep the feast, probably of Pentecost, at Jerusalem; but he left Aquila and Priscilla behind him to carry on the work of spreading the gospel.

During his third missionary journey Paul reached Ephesus from the "upper coasts" ( Acts 19:1), i.e., from the inland parts of Asia Minor, and tarried here for about three years; and so successful and abundant were his labours that "all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks" ( Acts 19:10). Probably during this period the seven churches of the Apocalypse were founded, not by Paul's personal labours, but by missionaries whom he may have sent out from Ephesus, and by the influence of converts returning to their homes.

On his return from his journey, Paul touched at Miletus, some 30 miles south of Ephesus ( Acts 20:15), and sending for the presbyters of Ephesus to meet him there, he delivered to them that touching farewell charge which is recorded in Acts 20:18-35. Ephesus is not again mentioned till near the close of Paul's life, when he writes to Timothy exhorting him to "abide still at Ephesus" (1 Tim. 1:3).

Two of Paul's companions, Trophimus and Tychicus, were probably natives of Ephesus ( Acts 20:4;Acts 21:29; 2 Tim. 4:12). In his second epistle to Timothy, Paul speaks of Onesiphorus as having served him in many things at Ephesus (2 Tim. 1:18). He also "sent Tychicus to Ephesus" 2 Tim 4:12), probably to attend to the interests of the church there. Ephesus is twice mentioned in the Apocalypse 2 Tim 1:11;2 Tim 2:1).

The apostle John, according to tradition, spent many years in Ephesus, where he died and was buried.

A part of the site of this once famous city is now occupied by a small Turkish village, Ayasaluk, which is regarded as a corruption of the two Greek words, hagios theologos; i.e., "the holy divine."