EMERALD invention or designing patterns, while needlework (Heb., rik-maw') expresses the idea of texture as well as variegated color. Assyrian Embroidered Garment. It was in Egypt that the Israelites first learned the art of embroidery, and it would appear that certain families had risen to distinction in the arts of weaving and embroidery, especially in the tribes of Judah and Dan (Exod. 35:30, 35; 1 Chron. 4:21). In later times the Babylonians were most noted of all the Asiatic nations for the weaving of cloth ENAM E'MIMS, R. V. Emim (Heb. 27, ay-meem', terrors), the giant aborigines dispossessed by Moab. In Gen. 14:5-7, with which comp. Deut. 2:10-12, 20-23, we find all the region east of the Jordan once occupied by a series of races mostly described as giants-the Rephaim in Bashan, the Zamzummim dispossessed by the Ammonites (Deut. 2:20, 21); possibly the same with the Zuzim of Gen. 14:5, the Emim by the Moabites, and the Horim by the Edomites. The Emim may have belonged to the aggregation of nations sometimes called Turanian. If so we may compare their name, Emim, with aima, "tribe " or "horde," which appears with little change in several languages, as the Tunguse, aiman; Buriat, aimah; Mongol, aimak; Livonian, aim (Smith, Bib. Dict., 2d ed., s. v. "Emim.")W. H. EMMANUEL (Gr. 'Eupavový2, em-man-ooale', God with us; i. q. saviour), a name given to Christ by Matthew (1:23) after Isa. 7:14. According to orthodox interpretation the name denotes the same as Oeáv@pwños, thean'thropos, and has reference to the personal union of the human nature and the divine in Christ (Thayer-Grimm, Greek-English Lex., s. v.). EM'MAUS (Gr. 'Eupaovs, em-mah-ooce', hot baths), a town seven and a half miles from Jerusalem (threescore furlongs), the scene of Christ's revelation of himself after his resurrection (Luke 24:13). Its real site is disputed, however. A number of places are held, by tradition and otherwise, to be the original site of Emmaus. Among them are Amwâs, or Emmaus-Nicopolis, Kubeibet, Khamesa, Beit Mizzeh, Kolonieh. EM'MOR (Gr. 'Eppóp), a Grecized form (Acts Shechem (Gen. 34:2). of different colors, with gold threads introduced | 7:16) of the name HAMOR (q. v.), the father of into the woof. The Assyrian garments are mentioned as an article of commerce by Ezekiel (27: 24), and occur as early as the time of Joshua (7:21). See NEEDLEWORK, WEAVING. EMERALD. See MINERAL KINGDOM. EMERODS. See DISEASES. EN- (Heb. 7, ayn, fountain), a prefix to many names of places in Hebrew from there being a living spring in the vicinity. E'NAM (Heb., ay-naum', double fountain), one of the cities of Judah in the Shefelah or lowland (Josh. 15:34). From its mention with den house"); identified with modern Jenin, a towns which are known to have been near Tim-large town of four thousand inhabitants. nath this is very probably the place in the doorway 2. A town in Judah (Josh. 15:34); location un(A. V. "an open place") of which Tamar sat known. before her interview with her father-in-law (Gen. 38:14). E'NAN (Heb. 1, ay-nawn', having eyes), the father of Ahira, who was "prince" of the tribe of Naphtali at the time of the numbering of Israel in the desert of Sinai (Num. 1:15; 2:29; 7:78, 83; 10:27), B. C. 1210. ENCAMPMENT. See CAMP. EN-GE'DI (Heb. 77, ane geh'-dee, fountain of the kid). 1. A town, called also the city of palm trees (Gen. 14:7; 2 Chron. 20:2). It was situated about thirty miles S. E. from Jerusalem, on the edge of the wilderness and on the west shore of the Dead Sea. It is full of rocks and caves (1 Sam. 23:29; Ezek. 47:10). The source of the fountain from which it derives its name is on the moun ENCHANTER (Deut. 18:10), ENCHANT-tain side about six hundred feet above the sea. ERS (Jer. 27:9). See MAGIC. ENCHANTMENT, the rendering in the A. V. of several Hebrew words : 1. Law-teem' (Heb. ¤ ̃; or le-haw-teem', Heb. It is called now 'Ain Jidy (spring of the kid). Smith (Hist. Geog., p. 269, s. q.) describes it as a place of wonderful fertility, as most suitable for refuge, though with insignificant caves. None of them was large enough to have been the scene of such a story as 1 Sam. 24. The strongholds of David (23:29; 24:22) must have lain by the water, and the cave is described below them. , Exod. 7:11, 22; 8:7), secret arts, such as imposed on the credulity of Pharaoh. See MAGIC. 2. Lekh-aw-sheem' (Heb. ?, whispers) is mentioned in Eccles. 10:11, and is a word especially" used in the charming of serpents (Jer. 8:17, rendered "charmed "). 3. Naw-khash' (Heb., to hiss), the auguries sought by Baalim (Num. 24:1), supposed to allude generally to ophiomaney (divination by serpents). 4. Kheh'-ber (Heb., society, speil, Isa. 47: 9, 12), binding by incantations, and means generally the process of acquiring power over a distant object or person. to These methods of imposture were forbidden in Scripture (Lev. 19:26; Isa. 47:9, etc.), but eradicate the tendency seemed almost impossible (2 Kings 17:17; 2 Chron. 33:6) and it still flourished in the Christian era (Acts 13:6, 8; 8:8-11; Gal. 5:20; Rev. 9:21). See MAGIC. END OF THE WORLD. See ESCHATOLOGY. EN'-DOR (Heb. 77, ane-dore', fountain of Dor), a town about four miles from the foot of Mount Tabor. At present a wretched hamlet' on the north shoulder of Little Hermon. The numerous caves in the hillsides suggest a fit dwelling place for such persons as the witch to whom SAUL (q. v.) resorted (1 Sam. 28:7). See also Josh. 17.11; Psa. 83:10. E'NEAS. See ENEAS. Amorites, that dwelt in Hazezon-tamar," that sively to military affairs. ENGRAVE (Heb. 5, paw-thakh', to open), to carve or grave on wood, gems, or stone; as also khaw-rawsh (Heb., Exod. 28:11; 35:35; 38:23). See HANDICRAFTS, JEWELRY. EN-HAD'DAH (Heb. 72, ane khadda'), a city on the border of Issachar (Josh. 19:21); according to Knobel either the place by Gilboa called Judeideh, or else Beit-kad, near Gilboa. EN-EGʻLAIM (Heb. 27, ane eg-lah-ko-ray, fountain of the crier), a spring which EN-HAK'KORE (Heb. p 12, ane hakyim, fountain of two calves), a place mentioned by burst forth at the cry of Samson (Judg. 15:19). Ezekiel (47:10) in the vision of holy waters, but It has been identified with Ayun Kara, near Zo-. which has not been found. Jerome says, " Engal-reah. lim is at the beginning of the Dead Sea, where the Jordan enters it," and from this statement it EN-HA'ZOR (Heb., ane khawhas been conjectured that it is to be found in Aintsore, fountain of a village), one of the fenced el-Feshkhah, a spring at the north end of the coast. cities in the inheritance of Naphtali, distinct from EN-GANʼNIM (Heb. tified. Hazor (Josh. 19:37). It has not yet been idenneem', fountain of gardens). 7, ane gan 1. A city in Issachar (Josh. 19:21; "Anem," 1 Chron. 6:73) allotted to the Levites (Josh. 21: 29), fifteen miles S. of Mount Tabor; the scene of Ahaziah's escape from Jehu (2 Kings 9:27, "gar ENLARGE. See GLOSSARY. ENLIGHTEN (Heb. 8, ore, illumination in every sense) means to give evidence of returning strength (1 Sam. 14:27, 29; Job 33:30). EN-MISHPAT Figurative. It is used in this sense in Psa. 18:28 (Heb. 2, naw-gah), and in Eph. 1:18; Heb. 6:4 (Gr. pwrí¿w, fo-tid’-zo). EN-MISH ́PAT (Heb. 7, ane mish pawt', fountain of judgment), the earlier name (Gen. 14:7) for KADESH (q. v.). ENMITY (Heb., ay-baw'; Gr. Exopa, ekh'-thrah), deep-rooted hatred, irreconcilable hostility. God established perpetual enmity, not only between the serpent and the woman, but also be tween the human and the serpent race (Gen. 3:15). Friendship with the world (i. e., the corrupt part of it) is declared to be "enmity with God" (James 4:4), as being at variance with his plans for the promotion of righteousness (see 1 John 2:15, 16); so also the carnal mind is enmity against God (Rom. 8:7, 8), opposed to his nature and will. The ceremonial law is called "enmity" (Eph. 2:15, 16), probably to the hostility between Jew and Gentile, due to Judaical limitations and antagonisms, and more especially the alienation of both Jew and Gentile from God. E'NOCH (Heb.ņ, khan-oke', initiated), the name of two men, two others having their name given as HANOCH (q. V.). 1. The eldest son of Cain, who called the city which he built after his name (Gen. 4:17, 18). 2. The son of Jared (Gen. 5:18) and father of Methuselah (5:21, sq.; Luke 3:37). After the birth of Methuselah, in his sixty-fifth year, he lived three hundred years. From his name, "the Inaugurator," Ewald (History of Israel, i, p. 266) concludes that he "was a good spirit, who was in voked on any new or difficult undertaking; and, from the period of three hundred and sixtyfive years assigned to his life, that "he became the god of the new year." Though this conjecture has very little probability the number may have been not without influence on the later traditions which assigned to Enoch the discovery of the science of astronomy (McC. and S., Cyc.). After the birth of Methuselah it is said (Gen. 5:22-24) that Enoch "walked with God three hundred years, and was not; for God took him." As a reward of his sanctity he was transported into heaven without dying, and thus the doctrine of immortality was plainly taught under the old dispensation. In the Epistle to the Hebrews (11:5) the spring and issue of Enoch's life are clearly marked. Jude (vers. 14, 15) quotes from a prophecy of Enoch, but whether he derived his quotation from tradition or from writing is uncertain. The voice of early ecclesiastical tradition is almost unanimous in regarding Enoch and Elijah as two witnesses " (Rev. 11:3). "the 3. The first city mentioned in Scripture (Gen. 4:17), built by Cain, east of Eden and in the land of Nod. ENSIGN ginal reading, "Then began men to call themselves by the name of the Lord," in order, it would seem, to distinguish themselves from those who were already idolaters and were termed children of men; the other, "Then men profanely called on the name of the Lord," intimating that at that period idolatry began to be practiced among men (McC. and S., Cyc.). In 1 Chron. 1:1 the name is Anglicized Enosh. E'NOSH, a more correct way of Anglicizing (1 Chron. 1:1) the name Exos (q. v.). ENQUIRE OF THE LORD " is a phrase often met with in early Scripture history. Rebekah is represented as going "to enquire of the Lord" (Gen. 25:22). During Jethro's visit to Moses we find the lawgiver vindicating his judicial office in these words, "Because the people come unto me to enquire of the Lord," etc. (Exod. 18: 15, 16). In the tribal war against the Benjamites "the children of Israel enquired diligently of the Lord" (Judg. 20:27). We read also of this being done in the times of Saul, David, and Samuel (1 Sam. 9:9; 10:22; 2 Sam, 2:1; 5:19, 23; 1 Chron. 14:10, 14). This longing of humanity for some material representation of divine direction and decision was responded to by Jehovah, who in different ways made known his counsel and guidance to those who "enquired" of him. This was done through the pillar of cloud, the shechinah, the urim and the thummim, and prophecy. EN-RIM'MON (Heb. 777777, ane rimmone', fountain of a pomegranate), a place occupied by the descendants of Judah after the exile (Neh. 11:29), apparently the same with "Ain and Rimmon" (Josh. 15:32). It seems probable that they were so close together that in the course of time they grew into one. EN-RO'GEL (Heb., ane ro-gale', also called the "fullers' fountain." Here the fullfountain of the treaders), the "foot fountain," ers cleansed their garments by treading them in the water of the spring (Joel 15:7; 18:16; 2 Sam. 17:17; 1 Kings 1:9). Thomson speaks of this as the well of Job, "Bir Eyub," or the well of Jeremiah, and just below the junction of the valley of Hinnom and that of Jehoshaphat, about five hundred and fifty feet lower than the top of Mount Zion. "But it has been proved to be the spring called by the natives the mother of steps' Bible and Mod. Dis.). Conder (Palestine, p. 26) and by Christians the Virgin's Well" (Harper, identifies En-rogel with the Virgin's Well, and thinks it the same as Bethesda. ENSAMPLE. See EXAMPLE. EN-SHE'MESH (Heb. 27, ane sheh'mesh, fountain of the sun), a landmark between Judah and Benjamin (Josh. 15:7; 18:17), east of the Mount of Olives; said to be the only spring on the way to Jericho, now called Ain-Hand, or "well of the apostles." E'NOS (Heb., en-ōhsh', a man), the son of Seth and grandson of Adam (Gen. 5:6-11; Luke 3:38). He lived nine hundred and five years, and ENSIGN, the rendering of three Hebrew is remarkable on account of a singular expression words, also translated BANNER and STANDARD. used respecting him in Gen. 4:26, “Then began men "The distinction between these three Hebrew to call upon the name of the Lord." Two explana- terms is sufficiently marked by their respective tions are given of this passage. One is the mar- uses. Neither of them, however, expresses the idea which 'standard' conveys to our minds, viz., Figurative. "It was customary to give a a flag. The standards in use among the Hebrews defeated party a banner as a token of protection, probably resembled those of the Egyptians and and it was regarded as the surest pledge of fidelity. God's lifting or setting up an ensign (Isa. 11:12) is a most expressive figure, and imports a peculiar presence, protection, and aid in leading and directing his people in the execution of his righteous will, and giving them comfort and peace in his service" (McC. & S., Cyc., s. v.). See GLOS Egyptian Standards. Assyrians—a figure or device of some kind elevated on a pole. (1) Nace (Heb. ). The notices of the nace or 'ensign' are most frequent; it consisted of some well-understood signal which was exhibited on the top of a pole from a bare mountain top (Isa. 13:2; 18:3). What the nature SARY. ENSUE. See GLOSSARY. EN-TAP'PUAH (Heb. 7, ane tappoo'-akh, fountain of Tappuach), a spring near the city of TAPPUAH (q. v.), put for that place in Josh. 17:7 (comp. v. 8). ENTREAT. See GLOSSARY. ENVY (Heb., kin-aw; Gr. 40óvos, fthon'-os) is (1) that discontented and mortified feeling which arises in the selfish heart in view of the superiority of another, nearly tantamount to jealousy (Psa. 37:1; 73:3; Prov. 24:1, 19; Phil. 1:15, etc.). (2) That malignant passion which sees their possessor (Prov. 27:4; Matt. 27:18; Rom. in another qualities which it covets and hates 1:29, etc.). Envying is ill will, malice, spite (James 3:14). It is accompanied by every "evil work" (v. 16). It always desires and often strives to degrade others, not so much because it aspires after eleva are more deserving. It is one of the most odious and detestable of vices. EPÆN ETUS (Gr. 'Enaiveros, ep-a'hee-netos, praised), a Christian at Rome, greeted by St. Paul in Rom. 16:5 and designated as his beloved and the first fruit of Asia unto Christ. of the signal was we have no means of stating. | tion as because it delights in obscuring those who The important point to be observed is that the nace was an occasional signal and not a military standard. (2) The term deh'-gel (Heb. ) is used to describe the standards which were given to each of the four divisions of the Israelite army at the time of the Exodus (Num. 1:52; 2:2, sq.; 10:14, sq.). The character of the Hebrew military standards is quite a matter of conjecture; they probably resembled the Egyptian, which consisted of a sacred emblem, such as an animal, a boat, or the king's name (Smith, Bib. Dict., s. v.). (3) Oth (Heb.), the standard of each tribe (Num. 2:2, sq.), different from the deh'-gel, the banner of three tribes together. ably a contraction of Epaphroditus), an eminent EP'APHRAS (Gr. 'Enaopas, ep-af-ras', probteacher in the Church at Colossæ, denominated by Paul "his dear fellow-servant" and "a faithful minister of Christ" (Col. 1:7; 4:12), A. D. 62. It has been inferred from Col. 1:7 ("As ye also learned of Epaphras ") that he was the founder of the Colossian Church. Lardner thinks that the ex EPAPHRODITUS pression respecting Epaphras in Col. 4:12, ó iz buv (one of you), is quite inconsistent with the supposition of his being the founder of the Church since the same phrase is applied to Onesimus, a recent convert. The words are probably intended to identify these individuals as fellow-townsmen of the Colossians. He was at this time with Paul in Rome, and is afterward mentioned in the Epistle to Philemon (ver. 23), where Paul calls him "my fellow-prisoner." The martyrologies make Epaphras to have been the first bishop of Colossæ and to have suffered martyrdom there. EPAPHRODITUS (Gr. 'Enappódiros, ep-afrod'-ee-tos, belonging to Aphrodite, or Venus), a messenger of the church of Philippi to the apostle Paul during his imprisonment at Rome, intrusted with their contributions for his support (Phil. 2: 25; 4:18). Paul seems to have held him in high appreciation, calling him his brother, companion in labor, and fellow-soldier. While in Rome he EPHESUS 3. One of the sons of Jahdai, probably a descendant of one of the sons of the foregoing (1 Chron. 2:47). EPHAH (Heb. PN, ay-faw'), a measure for grain. See METROLOGY, II. E'PHAI (Heb., o-fah'ee, birdlike), a Netophathite, whose sons were among the "captains of the forces" left in Judah after the deportation to Babylon, and who submitted themselves to Gedaliah, the Babylonian governor (Jer. 40:8). They warned Gedaliah of the plots against him, but were disbelieved by him (vers. 13-16), and probably were massacred with him by Ishmael (41:2, 3), B. C. 588. E'PHER (Heb., ay'-fer, gazelle). 1. The second named of the sons of Midian (Gen. 25:4; 1 Chron. 1:33), Abraham's son by Keturah. 2. An Israelite of the tribe of Judah, apparently Temple of Diana at Ephesus (restoration). contracted a dangerous illness, brought on by his ministering to the apostle (2:30). On his return to Philippi he was the bearer of the epistle to the Church there. Grotius and some other critics conjecture that Epaphroditus was the same as Epaphras mentioned in the Epistle to the Colossians. But though the latter name may be a contraction of the former the fact that Epaphras was most probably in prison at the time sufficiently marks the distinction of the persons (Kitto). EPHAH (Heb. P, ay-faw', gloom). 1. The first named of the five sons of Midian (Gen. 25:4; 1 Chron. 1:83). His descendants formed one of the tribes of the desert connected with the Midianites, Shebaites, and Ishmaelites (Isa. 60:6, 7), and had its seat on the east coast of the Elanitic Gulf. of the family of Caleb, the son of Jephunneh (1 Chron. 4:17). 3. The head of one of the families of Manasseh east, who were carried away by Tilgath-pilneser (1 Chron. 5:21-26), B. C. before 727. E'PHES-DAM'MIM (Heb. 27 DEN, eh'fes dam-meem', boundary of blood, 1 Sam. 17:1), called Pas-dammim (1 Chron. 11:13). The sanguinary contests between Israel and the Philistines gave it its name. The modern Beit Fased ("house of bleeding"). EPHESIANS. See EPHESUS. EPHESIANS, EPISTLE TO. See BIBLE, Books OF. EPHESUS (Gr. "Epecoç, ef-es-os), the capital of proconsular Asia, and an opulent city on the western coast of Asia Minor, located on the banks of the Cayster and about forty miles S. E. of Smyrna. Its harbor was ample. 1. History. It was colonized as early as the 11th century B. C. by Androclus, the son of the Athenian king, Codrus. The Persians, Macedonians, and the Romans each put it under subjection. In 262 A. D. it was destroyed by the Goths, and afterward never rose to its former glory. 2. Religion. The Ephesians worshiped the Asiatic goddess Diana (see GoDS, FALSE), whose temple, one of the seven wonders of the world, made the city famous. The people, after the temple was destroyed by fire (B. C. 356), immediately rebuilt it. It is said that some of the magnificent columns are incorporated in the Church of St. Sophia. There were many Jews in the city who were more or less influenced by Christianity (Acts 2:9; 2. A concubine of Caleb, the son of Hezron, of 6:9). Timothy was the bishop of the Church the tribe of Judah (1 Chron. 2:46). founded by St. Paul. To this Church Paul ad |