Espouse - (2 Sam. 3:14), to betroth. The espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating the relations between God and his people ( Jer. 2:2; Matt. 1:18; 2 Cor. 11:2). (See BETROTH.)

Essenes - a Jewish mystical sect somewhat resembling the Pharisees. They affected great purity. They originated about B.C. 100, and disappeared from history after the destruction of Jerusalem. They are not directly mentioned in Scripture, although they may be referred to in Matt. 19:11, Matt. 19:12, Col. 2:8, Col. 2:18, Col. 2:23.

Esther - the queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas'sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known ( Esther 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at "Shushan in the palace." Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this terrible catastrophe was averted. Haman was hanged on the gallows he had intended for Mordecai (Esther 7); and the Jews established an annual feast, the feast of Purim (q.v.), in memory of their wonderful deliverance. This took place about fifty-two years after the Return, the year of the great battles of Plataea and Mycale (B.C. 479).

Esther appears in the Bible as a "woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king's favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since 'she obtained favour in the sight of all them that looked upon her' ( Esther 2:15). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account."

Esther, Book of - The authorship of this book is unknown. It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place B.C. 465. The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther. Hence we may conclude that the book was written probably about B.C. 444-434, and that the author was one of the Jews of the dispersion.

This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form. It has, however, been well observed that "though the name of God be not in it, his finger is." The book wonderfully exhibits the providential government of God.

Etam - eyrie. (1.) A village of the tribe of Simeon (1 Chr. 4:32). Into some cleft ("top," A.V.,; R.V., "cleft") of a rock here Samson retired after his slaughter of the Philistines ( Judg. 15:8,Judg. 15:11). It was a natural stronghold. It has been identified with Beit 'Atab, west of Bethlehem, near Zorah and Eshtaol. On the crest of a rocky knoll, under the village, is a long tunnel, which may be the "cleft" in which Samson hid.

(2.) A city of Judah, fortified by Rehoboam (2 Chr. 11:6). It was near Bethlehem and Tekoah, and some distance apparently to the north of (1). It seems to have been in the district called Nephtoah (or Netophah), where were the sources of the water from which Solomon's gardens and pleasure-grounds and pools, as well as Bethlehem and the temple, were supplied. It is now 'Ain 'Atan, at the head of the Wady Urtas, a fountain sending forth a copious supply of pure water.

Eternal death - The miserable fate of the wicked in hell ( Matt. 25:46; Mark 3:29; Heb. 6:2; 2 Thess. 1:9; Matt. 18:8; Matt 25:41; Jude 1:7). The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the "everlasting life," the "eternal life" of the righteous. The same Greek words in the New Testament (aion, aionios, aidios) are used to express (1) the eternal existence of God (1 Tim. 1:17; Rom. 1:20; Rom 16:26); (2) of Christ ( Rev. 1:18); (3) of the Holy Ghost ( Heb. 9:14); and (4) the eternal duration of the sufferings of the lost ( Matt. 25:46; Jude 1:6).

Their condition after casting off the mortal body is spoken of in these expressive words: "Fire that shall not be quenched" (Mark 9:45, 46), "fire unquenchable" (Luke 3:17), "the worm that never dies," the "bottomless pit" (Rev. 9:1), "the smoke of their torment ascending up for ever and ever" (Rev. 14:10, 11).

The idea that the "second death" ( Rev. 20:14) is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever.

The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life. The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and "there remaineth no more sacrifice for sins" ( Heb. 10:26,Heb. 10:27).

Eternal life - This expression occurs in the Old Testament only in Dan. 12:2 (R.V., "everlasting life").

It occurs frequently in the New Testament ( Matt. 7:14;Matt 18:8,Matt. 7:9; Luke 10:28; comp. 18:18). It comprises the whole future of the redeemed ( Luke 16:9), and is opposed to "eternal punishment" ( Matt. 19:29;Matt 25:46). It is the final reward and glory into which the children of God enter (1 Tim. 6:12,1 Tim. 6:19; Rom. 6:22; Gal. 6:8; 1 Tim. 1:16; Rom. 5:21); their Sabbath of rest ( Heb. 4:9; comp. 12:22).

The newness of life which the believer derives from Christ ( Rom. 6:4) is the very essence of salvation, and hence the life of glory or the eternal life must also be theirs ( Rom. 6:8; 2 Tim. 2:11,2 Tim. 2:12; Rom. 5:17, Rom. 5:21; Rom 8:30; Eph. 2:5, Eph. 2:6). It is the "gift of God in Jesus Christ our Lord" ( Rom. 6:23). The life the faithful have here on earth ( John 3:36;John 5:24;John 6:47,John 3:53-58) is inseparably connected with the eternal life beyond, the endless life of the future, the happy future of the saints in heaven ( Matt. 19:16,Matt. 19:29;Matt 25:46).

Etham - perhaps another name for Khetam, or "fortress," on the Shur or great wall of Egypt, which extended from the Mediterranean to the Gulf of Suez. Here the Israelites made their third encampment ( Ex. 13:20; Num. 33:6). The camp was probably a little to the west of the modern town of Ismailia. Here the Israelites were commanded to change their route ( Ex. 14:2), and "turn" towards the south, and encamp before Pi-hahiroth. (See EXODUS ; PITHOM.)

Ethan - firm. (1.) "The Ezrahite," distinguished for his wisdom (1 Kings 4:31). He is named as the author of the 89th Psalm. He was of the tribe of Levi.

(2.) A Levite of the family of Merari, one of the leaders of the temple music (1 Chr. 6:44;1 Chr 15:17,1 Chr. 6:19). He was probably the same as Jeduthun. He is supposed by some to be the same also as (1).

Ethanim - the month of gifts, i.e., of vintage offerings; called Tisri after the Exile; corresponding to part of September and October. It was the first month of the civil year, and the seventh of the sacred year (1 Kings 8:2).

Eth-baal - with Baal, a king of Sidon (B.C. 940-908), father of Jezebel, who was the wife of Ahab (1 Kings 16:31). He is said to have been also a priest of Astarte, whose worship was closely allied to that of Baal, and this may account for his daughter's zeal in promoting idolatry in Israel. This marriage of Ahab was most fatal to both Israel and Judah. Dido, the founder of Carthage, was his granddaughter.

Ethiopia - country of burnt faces; the Greek word by which the Hebrew Cush is rendered ( Gen. 2:13; 2 Kings 19:9; Esther 1:1; Job 28:19; Ps. 68:31; Ps 87:4), a country which lay to the south of Egypt, beginning at Syene on the First Cataract ( Ezek. 29:10;Ezek 30:6), and extending to beyond the confluence of the White and Blue Nile. It corresponds generally with what is now known as the Soudan (i.e., the land of the blacks). This country was known to the Hebrews, and is described in Isa. 18:1; Zeph. 3:10. They carried on some commercial intercourse with it ( Isa. 45:14).

Its inhabitants were descendants of Ham ( Gen. 10:6; Jer. 13:23; Isa. 18:2, "scattered and peeled," A.V.; but in R.V., "tall and smooth"). Herodotus, the Greek historian, describes them as "the tallest and handsomest of men." They are frequently represented on Egyptian monuments, and they are all of the type of the true negro. As might be expected, the history of this country is interwoven with that of Egypt.

Ethiopia is spoken of in prophecy ( Ps. 68:31;Ps 87:4; Isa. 45:14; Ezek. 30:4-9; Dan. 11:43; Nah. 3:8-10; Hab. 3:7; Zeph. 2:12).

Ethiopian eunuch - the chief officer or prime minister of state of Candace (q.v.), quee n of Ethiopia. He was converted to Christianity through the instrumentality of Philip ( Act 8:27). The northern portion of Ethiopia formed the kingdom of Meroe, which for a long period was ruled over by queens, and it was probably from this kingdom that the eunuch came.

Ethiopian woman - the wife of Moses ( Num. 12:1). It is supposed that Zipporah, Moses' first wife ( Ex. 2:21), was now dead. His marriage of this "woman" descended from Ham gave offence to Aaron and Miriam.

Eunice - happily conquering, the mother of Timothy, a believing Jewess, but married to a Greek ( Acts 16:1). She trained her son from his childhood in the knowledge of the Scriptures (2 Tim. 3:15). She was distinguished by her "unfeigned faith."

Eunuch - literally bed-keeper or chamberlain, and not necessarily in all cases one who was mutilated, although the practice of employing such mutilated persons in Oriental courts was common (2 Kings 9:32; Esther 2:3). The law of Moses excluded them from the congregation ( Deut. 23:1). They were common also among the Greeks and Romans. It is said that even to-day there are some in Rome who are employed in singing soprano in the Sistine Chapel. Three classes of eunuchs are mentioned in Matt. 19:12.

Euodias - a good journey, a female member of the church at Philippi. She was one who laboured much with Paul in the gospel. He exhorts her to be of one mind with Syntyche ( Phil. 4:2). From this it seems they had been at variance with each other.

Euphrates - Hebrew, Perath; Assyrian, Purat; Persian cuneiform, Ufratush, whence Greek Euphrates, meaning "sweet water." The Assyrian name means "the stream," or "the great stream." It is generally called in the Bible simply "the river" ( Ex. 23:31), or "the great river" ( Deut. 1:7).

The Euphrates is first mentioned in Gen. 2:14 as one of the rivers of Paradise. It is next mentioned in connection with the covenant which God entered into with Abraham Gen 15:18), when he promised to his descendants the land from the river of Egypt to the river Euphrates (comp. Deut. 11:24; Josh. 1:4), a covenant promise afterwards fulfilled in the extended conquests of David (2 Sam. 8:2-14; 1 Chr. 18:3; 1 Kings 4:24). It was then the boundary of the kingdom to the north-east. In the ancient history of Assyria, and Babylon, and Egypt many events are recorded in which mention is made of the "great river." Just as the Nile represented in prophecy the power of Egypt, so the Euphrates represented the Assyrian power ( Isa. 8:7; Jer. 2:18).

It is by far the largest and most important of all the rivers of Western Asia. From its source in the Armenian mountains to the Persian Gulf, into which it empties itself, it has a course of about 1,700 miles. It has two sources, (1) the Frat or Kara-su (i.e., "the black river"), which rises 25 miles north-east of Erzeroum; and (2) the Muradchai (i.e., "the river of desire"), which rises near Ararat, on the northern slope of Ala-tagh. At Kebban Maden, 400 miles from the source of the former, and 270 from that of the latter, they meet and form the majestic stream, which is at length joined by the Tigris at Koornah, after which it is called Shat-el-Arab, which runs in a deep and broad stream for above 140 miles to the sea. It is estimated that the alluvium brought down by these rivers encroaches on the sea at the rate of about one mile in thirty years.

Euroclydon - south-east billow, the name of the wind which blew in the Adriatic Gulf, and which struck the ship in which Paul was wrecked on the coast of Malta ( Acts 27:14; R.V., "Euraquilo," i.e., north-east wind). It is called a "tempestuous wind," i.e., as literally rendered, a "typhonic wind," or a typhoon. It is the modern Gregalia or Levanter. (Comp. Jonah 1:4.)

Eutychus - fortunate, ( Acts 20:9-12), a young man of Troas who fell through drowsiness from the open window of the third floor of the house where Paul was preaching, and was "taken up dead." The lattice-work of the window being open to admit the air, the lad fell out and down to the court below. Paul restored him to life again. (Comp. 1 Kings 17:21; 2 Kings 4:34.)

Evangelist - a "publisher of glad tidings;" a missionary preacher of the gospel ( Eph. 4:11). This title is applied to Philip ( Acts 21:8), who appears to have gone from city to city preaching the word ( Acts 8:4,Acts 8:40). Judging from the case of Philip, evangelists had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility of pastoral supervision over a portion of the flock. They were it inerant preachers, having it as their special function to carry the gospel to places where it was previously unknown. The writers of the four Gospels are known as the Evangelists.

Eve - life; living, the name given by Adam to his wife ( Gen. 3:20;Gen 4:1). The account of her creation is given in Gen. 2:21, Gen. 2:22. The Creator, by declaring that it was not good for man to be alone, and by creating for him a suitable companion, gave sanction to monogamy. The commentator Matthew Henry says: "This companion was taken from his side to signify that she was to be dear unto him as his own flesh. Not from his head, lest she should rule over him; nor from his feet, lest he should tyrannize over her; but from his side, to denote that species of equality which is to subsist in the marriage state." And again, "That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a helpmeet to her husband." Through the subtle temptation of the serpent she violated the commandment of God by taking of the forbidden fruit, which she gave also unto her husband (1 Tim. 2:13-15; 2 Cor. 11:3). When she gave birth to her first son, she said, "I have gotten a man from the Lord" (R.V., "I have gotten a man with the help of the Lord," Gen. 4:1). Thus she welcomed Cain, as some think, as if he had been the Promised One the "Seed of the woman."

Evening - the period following sunset with which the Jewish day began ( Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12; Ex 30:8; Ex 12:6(marg.); Lev. 23:5 (marg. R.V., "between the two evenings"). The "first evening" was that period when the sun was verging towards setting, and the "second evening" the moment of actual sunset. The word "evenings" in Jer. 5:6 should be "deserts" (marg. R.V.).

Everlasting - eternal, applied to God ( Gen. 21:33; Deut. 33:27; Ps. 41:13; Ps 90:2). We also read of the "everlasting hills" ( Gen. 49:26); an "everlasting priesthood" ( Ex. 40:15; Num. 25:13). (See ETERNAL.)