Eagle -
(Herb. nesher; properly the griffon vulture or great vulture, so
called from its tearing its prey with its beak), referred to for
its swiftness of flight (Deut. 28:49; 2 Sam. 1:23), its mounting
high in the air (Job 39:27), its strength (Ps. 103:5), its
setting its nest in high places (Jer. 49:16), and its power of
vision (Job 39:27-30).
This "ravenous bird" is a symbol of those nations whom God
employs and sends forth to do a work of destruction, sweeping
away whatever is decaying and putrescent (Matt. 24:28; Isa.
46:11; Ezek. 39:4; Deut. 28:49; Jer. 4:13; 48:40). It is said
that the eagle sheds his feathers in the beginning of spring,
and with fresh plumage assumes the appearance of youth. To this,
allusion is made in Ps. 103:5 and Isa. 40:31. God's care over
his people is likened to that of the eagle in training its young
to fly (Ex. 19:4; Deut. 32:11, 12). An interesting illustration
is thus recorded by Sir Humphry Davy:, "I once saw a very
interesting sight above the crags of Ben Nevis. Two parent
eagles were teaching their offspring, two young birds, the
maneuvers of flight. They began by rising from the top of the
mountain in the eye of the sun. It was about mid-day, and bright
for the climate. They at first made small circles, and the young
birds imitated them. They paused on their wings, waiting till
they had made their flight, and then took a second and larger
gyration, always rising toward the sun, and enlarging their
circle of flight so as to make a gradually ascending spiral. The
young ones still and slowly followed, apparently flying better
as they mounted; and they continued this sublime exercise,
always rising till they became mere points in the air, and the
young ones were lost, and afterwards their parents, to our
aching sight." (See Isa. 40:31.)
There have been observed in Palestine four distinct species of
eagles, (1) the golden eagle (Aquila chrysaetos); (2) the
spotted eagle (Aquila naevia); (3) the common species, the
imperial eagle (Aquila heliaca); and (4) the Circaetos gallicus,
which preys on reptiles. The eagle was unclean by the Levitical
law (Lev. 11:13; Deut. 14:12).
(2). As the rendering of 'erets, it means the whole world
(Gen. 1:2); the land as opposed to the sea (1:10). Erets also
denotes a country (21:32); a plot of ground (23:15); the ground
on which a man stands (33:3); the inhabitants of the earth (6:1;
11:1); all the world except Israel (2 Chr. 13:9). In the New
Testament "the earth" denotes the land of Judea (Matt. 23:35);
also things carnal in contrast with things heavenly (John 3:31;
Col. 3:1, 2).
The first earthquake in Palestine of which we have any record
happened in the reign of Ahab (1 Kings 19:11, 12). Another took
place in the days of Uzziah, King of Judah (Zech. 14:5). The
most memorable earthquake taking place in New Testament times
happened at the crucifixion of our Lord (Matt. 27:54). An
earthquake at Philippi shook the prison in which Paul and Silas
were imprisoned (Act 16:26).
It is used figuratively as a token of the presence of the Lord
(Judg. 5:4; 2 Sam. 22:8; Ps. 77:18; 97:4; 104:32).
(2). Properly what is in front of one, or a country that is
before or in front of another; the rendering of the word
kedem. In pointing out the quarters, a Hebrew always looked
with his face toward the east. The word kedem is used when the
four quarters of the world are described (Gen. 13:14; 28:14);
and mizrah when the east only is distinguished from the west
(Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 "eastward" is
literally "unto the land of kedem;" i.e., the lands lying east
of Palestine, namely, Arabia, Mesopotamia, etc.
(2.) A descendant of Eber (1 Chr. 1:22), called also Obal (Gen. 10:28).
(3.) A descendant of Seir the Horite (Gen. 36:23).
Ebed -
slave, the father of Gaal, in whom the men of Shechem "put
confidence" in their conspiracy against Abimelech (Judg. 9:26,
26, 30, 31).
(2.) One of the seven heads of the families of the Gadites (1
Chr. 5:13).
(3.) The oldest of the three sons of Elpaal the Benjamite
(8:12).
(4.) One of the heads of the familes of Benjamites in
Jerusalem (22).
(5.) The head of the priestly family of Amok in the time of
Zerubbabel (Neh. 12:20).
Ecclesiastes -
the Greek rendering of the Hebrew Koheleth, which means
"Preacher." The old and traditional view of the authorship of
this book attributes it to Solomon. This view can be
satisfactorily maintained, though others date it from the
Captivity. The writer represents himself implicitly as Solomon
(1:12). It has been appropriately styled The Confession of King
Solomon. "The writer is a man who has sinned in giving way to
selfishness and sensuality, who has paid the penalty of that sin
in satiety and weariness of life, but who has through all this
been under the discipline of a divine education, and has learned
from it the lesson which God meant to teach him." "The writer
concludes by pointing out that the secret of a true life is that
a man should consecrate the vigour of his youth to God." The
key-note of the book is sounded in ch. 1:2,
"Vanity of vanities! saith the Preacher,
Vanity of vanities! all is vanity!"
i.e., all man's efforts to find happiness apart from God are
without result.
Among almost all nations there are traditions of the primitive
innocence of our race in the garden of Eden. This was the
"golden age" to which the Greeks looked back. Men then lived a
"life free from care, and without labour and sorrow. Old age was
unknown; the body never lost its vigour; existence was a
perpetual feast without a taint of evil. The earth brought forth
spontaneously all things that were good in profuse abundance."
(2.) One of the markets whence the merchants of Tyre obtained
richly embroidered stuffs (Ezek. 27:23); the same, probably, as
that mentioned in 2 Kings 19:12, and Isa. 37:12, as the name of
a region conquered by the Assyrians.
(3.) Son of Joah, and one of the Levites who assisted in
reforming the public worship of the sanctuary in the time of
Hezekiah (2 Chr. 29:12).
(2.) The second of the three sons of Mushi, of the family of
Merari, appointed to the Levitical office (1 Chr. 23:23; 24:30).
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). "The field of Edom"
(Gen. 32:3), "the land of Edom" (Gen. 36:16), was mountainous
(Obad. 1:8, 9, 19, 21). It was called the land, or "the mountain
of Seir," the rough hills on the east side of the Arabah. It
extended from the head of the Gulf of Akabah, the Elanitic gulf,
to the foot of the Dead Sea (1 Kings 9:26), and contained, among
other cities, the rock-hewn Sela (q.v.), generally known by the
Greek name Petra (2 Kings 14:7). It is a wild and rugged region,
traversed by fruitful valleys. Its old capital was Bozrah (Isa.
63:1). The early inhabitants of the land were Horites. They were
destroyed by the Edomites (Deut. 2:12), between whom and the
kings of Israel and Judah there was frequent war (2 Kings 8:20;
2 Chr. 28:17).
At the time of the Exodus they churlishly refused permission
to the Israelites to pass through their land (Num. 20:14-21),
and ever afterwards maintained an attitude of hostility toward
them. They were conquered by David (2 Sam. 8:14; comp. 1 Kings
9:26), and afterwards by Amaziah (2 Chr. 25:11, 12). But they
regained again their independence, and in later years, during
the decline of the Jewish kingdom (2 Kings 16:6; R.V. marg.,
"Edomites"), made war against Israel. They took part with the
Chaldeans when Nebuchadnezzar captured Jerusalem, and afterwards
they invaded and held possession of the south of Palestine as
far as Hebron. At length, however, Edom fell under the growing
Chaldean power (Jer. 27:3, 6).
There are many prophecies concerning Edom (Isa. 34:5, 6; Jer.
49:7-18; Ezek. 25:13; 35:1-15; Joel 3:19; Amos 1:11; Obad.; Mal.
1:3, 4) which have been remarkably fulfilled. The present
desolate condition of that land is a standing testimony to the
inspiration of these prophecies. After an existence as a people
for above seventeen hundred years, they have utterly
disappeared, and their language even is forgotten for ever. In
Petra, "where kings kept their court, and where nobles
assembled, there no man dwells; it is given by lot to birds, and
beasts, and reptiles."
The Edomites were Semites, closely related in blood and in
language to the Israelites. They dispossessed the Horites of
Mount Seir; though it is clear, from Gen. 36, that they
afterwards intermarried with the conquered population. Edomite
tribes settled also in the south of Judah, like the Kenizzites
(Gen. 36:11), to whom Caleb and Othniel belonged (Josh. 15:17).
The southern part of Edom was known as Teman.
(2.) A town of Naphtali (Josh. 19:37).
Effectual prayer -
occurs in Authorized Version, James 5:16. The Revised Version
renders appropriately: "The supplication of a righteous man
availeth much in its working", i.e., "it moves the hand of Him
who moves the world."
(2.) A city in Judah, near Lachish (Josh. 15:39). It was
destroyed by Joshua (10:5, 6). It has been identified with Tell
Nejileh, 6 miles south of Tell Hesy or Ajlan, north-west of
Lachish. (See LACHISH.)
The Egyptians belonged to the white race, and their original
home is still a matter of dispute. Many scholars believe that it
was in Southern Arabia, and recent excavations have shown that
the valley of the Nile was originally inhabited by a low-class
population, perhaps belonging to the Nigritian stock, before the
Egyptians of history entered it. The ancient Egyptian language,
of which the latest form is Coptic, is distantly connected with
the Semitic family of speech.
Egypt consists geographically of two halves, the northern
being the Delta, and the southern Upper Egypt, between Cairo and
the First Cataract. In the Old Testament, Northern or Lower
Egypt is called Mazor, "the fortified land" (Isa. 19:6; 37: 25,
where the A.V. mistranslates "defence" and "besieged places");
while Southern or Upper Egypt is Pathros, the Egyptian
Pa-to-Res, or "the land of the south" (Isa. 11:11). But the
whole country is generally mentioned under the dual name of
Mizraim, "the two Mazors."
The civilization of Egypt goes back to a very remote
antiquity. The two kingdoms of the north and south were united
by Menes, the founder of the first historical dynasty of kings.
The first six dynasties constitute what is known as the Old
Empire, which had its capital at Memphis, south of Cairo, called
in the Old Testament Moph (Hos. 9:6) and Noph. The native name
was Mennofer, "the good place."
The Pyramids were tombs of the monarchs of the Old Empire,
those of Gizeh being erected in the time of the Fourth Dynasty.
After the fall of the Old Empire came a period of decline and
obscurity. This was followed by the Middle Empire, the most
powerful dynasty of which was the Twelfth. The Fayyum was
rescued for agriculture by the kings of the Twelfth Dynasty; and
two obelisks were erected in front of the temple of the sun-god
at On or Heliopolis (near Cairo), one of which is still
standing. The capital of the Middle Empire was Thebes, in Upper
Egypt.
The Middle Empire was overthrown by the invasion of the
Hyksos, or shepherd princes from Asia, who ruled over Egypt,
more especially in the north, for several centuries, and of whom
there were three dynasties of kings. They had their capital at
Zoan or Tanis (now San), in the north-eastern part of the Delta.
It was in the time of the Hyksos that Abraham, Jacob, and Joseph
entered Egypt. The Hyksos were finally expelled about B.C. 1600,
by the hereditary princes of Thebes, who founded the Eighteenth
Dynasty, and carried the war into Asia. Canaan and Syria were
subdued, as well as Cyprus, and the boundaries of the Egyptian
Empire were fixed at the Euphrates. The Soudan, which had been
conquered by the kings of the Twelfth Dynasty, was again annexed
to Egypt, and the eldest son of the Pharaoh took the title of
"Prince of Cush."
One of the later kings of the dynasty, Amenophis IV., or
Khu-n-Aten, endeavoured to supplant the ancient state religion
of Egypt by a new faith derived from Asia, which was a sort of
pantheistic monotheism, the one supreme god being adored under
the image of the solar disk. The attempt led to religious and
civil war, and the Pharaoh retreated from Thebes to Central
Egypt, where he built a new capital, on the site of the present
Tell-el-Amarna. The cuneiform tablets that have been found there
represent his foreign correspondence (about B.C. 1400). He
surrounded himself with officials and courtiers of Asiatic, and
more especially Canaanitish, extraction; but the native party
succeeded eventually in overthrowing the government, the capital
of Khu-n-Aten was destroyed, and the foreigners were driven out
of the country, those that remained being reduced to serfdom.
The national triumph was marked by the rise of the Nineteenth
Dynasty, in the founder of which, Rameses I., we must see the
"new king, who knew not Joseph." His grandson, Rameses II.,
reigned sixty-seven years (B.C. 1348-1281), and was an
indefatigable builder. As Pithom, excavated by Dr. Naville in
1883, was one of the cities he built, he must have been the
Pharaoh of the Oppression. The Pharaoh of the Exodus may have
been one of his immediate successors, whose reigns were short.
Under them Egypt lost its empire in Asia, and was itself
attacked by barbarians from Libya and the north.
The Nineteenth Dynasty soon afterwards came to an end; Egypt
was distracted by civil war; and for a short time a Canaanite,
Arisu, ruled over it.
Then came the Twentieth Dynasty, the second Pharaoh of which,
Rameses III., restored the power of his country. In one of his
campaigns he overran the southern part of Palestine, where the
Israelites had not yet settled. They must at the time have been
still in the wilderness. But it was during the reign of Rameses
III. that Egypt finally lost Gaza and the adjoining cities,
which were seized by the Pulista, or Philistines.
After Rameses III., Egypt fell into decay. Solomon married the
daughter of one of the last kings of the Twenty-first Dynasty,
which was overthrown by Shishak I., the general of the Libyan
mercenaries, who founded the Twenty-second Dynasty (1 Kings
11:40; 14:25, 26). A list of the places he captured in Palestine
is engraved on the outside of the south wall of the temple of
Karnak.
In the time of Hezekiah, Egypt was conquered by Ethiopians
from the Soudan, who constituted the Twenty-fifth Dynasty. The
third of them was Tirhakah (2 Kings 19:9). In B.C. 674 it was
conquered by the Assyrians, who divided it into twenty
satrapies, and Tirhakah was driven back to his ancestral
dominions. Fourteen years later it successfully revolted under
Psammetichus I. of Sais, the founder of the Twenty-sixth
Dynasty. Among his successors were Necho (2 Kings 23:29) and
Hophra, or Apries (Jer. 37:5, 7, 11). The dynasty came to an end
in B.C. 525, when the country was subjugated by Cambyses. Soon
afterwards it was organized into a Persian satrapy.
The title of Pharaoh, given to the Egyptian kings, is the
Egyptian Per-aa, or "Great House," which may be compared to that
of "Sublime Porte." It is found in very early Egyptian texts.
The Egyptian religion was a strange mixture of pantheism and
animal worship, the gods being adored in the form of animals.
While the educated classes resolved their manifold deities into
manifestations of one omnipresent and omnipotent divine power,
the lower classes regarded the animals as incarnations of the
gods.
Under the Old Empire, Ptah, the Creator, the god of Memphis,
was at the head of the Pantheon; afterwards Amon, the god of
Thebes, took his place. Amon, like most of the other gods, was
identified with Ra, the sun-god of Heliopolis.
The Egyptians believed in a resurrection and future life, as
well as in a state of rewards and punishments dependent on our
conduct in this world. The judge of the dead was Osiris, who had
been slain by Set, the representative of evil, and afterwards
restored to life. His death was avenged by his son Horus, whom
the Egyptians invoked as their "Redeemer." Osiris and Horus,
along with Isis, formed a trinity, who were regarded as
representing the sun-god under different forms.
Even in the time of Abraham, Egypt was a flourishing and
settled monarchy. Its oldest capital, within the historic
period, was Memphis, the ruins of which may still be seen near
the Pyramids and the Sphinx. When the Old Empire of Menes came
to an end, the seat of empire was shifted to Thebes, some 300
miles farther up the Nile. A short time after that, the Delta
was conquered by the Hyksos, or shepherd kings, who fixed their
capital at Zoan, the Greek Tanis, now San, on the Tanic arm of
the Nile. All this occurred before the time of the new king
"which knew not Joseph" (Ex. 1:8). In later times Egypt was
conquered by the Persians (B.C. 525), and by the Greeks under
Alexander the Great (B.C. 332), after whom the Ptolemies ruled
the country for three centuries. Subsequently it was for a time
a province of the Roman Empire; and at last, in A.D. 1517, it
fell into the hands of the Turks, of whose empire it still forms
nominally a part. Abraham and Sarah went to Egypt in the time of
the shepherd kings. The exile of Joseph and the migration of
Jacob to "the land of Goshen" occurred about 200 years later. On
the death of Solomon, Shishak, king of Egypt, invaded Palestine
(1 Kings 14:25). He left a list of the cities he conquered.
A number of remarkable clay tablets, discovered at
Tell-el-Amarna in Upper Egypt, are the most important historical
records ever found in connection with the Bible. They most fully
confirm the historical statements of the Book of Joshua, and
prove the antiquity of civilization in Syria and Palestine. As
the clay in different parts of Palestine differs, it has been
found possible by the clay alone to decide where the tablets
come from when the name of the writer is lost. The inscriptions
are cuneiform, and in the Aramaic language, resembling Assyrian.
The writers are Phoenicians, Amorites, and Philistines, but in
no instance Hittites, though Hittites are mentioned. The tablets
consist of official dispatches and letters, dating from B.C.
1480, addressed to the two Pharaohs, Amenophis III. and IV., the
last of this dynasty, from the kings and governors of Phoenicia
and Palestine. There occur the names of three kings killed by
Joshua, Adoni-zedec, king of Jerusalem, Japhia, king of Lachish
(Josh. 10:3), and Jabin, king of Hazor (11:1); also the Hebrews
(Abiri) are said to have come from the desert.
The principal prophecies of Scripture regarding Egypt are
these, Isa. 19; Jer. 43: 8-13; 44:30; 46; Ezek. 29-32; and it
might be easily shown that they have all been remarkably
fulfilled. For example, the singular disappearance of Noph
(i.e., Memphis) is a fulfilment of Jer. 46:19, Ezek. 30:13.
(2.) The son of Gera, of the tribe of Benjamin (Judg. 3:15).
After the death of Othniel the people again fell into idolatry,
and Eglon, the king of Moab, uniting his bands with those of the
Ammonites and the Amalekites, crossed the Jordan and took the
city of Jericho, and for eighteen years held that whole district
in subjection, exacting from it an annual tribute. At length
Ehud, by a stratagem, put Eglon to death with a two-edged dagger
a cubit long, and routed the Moabites at the fords of the
Jordan, putting 10,000 of them to death. Thenceforward the land,
at least Benjamin, enjoyed rest "for fourscore years" (Judg.
3:12-30). (See QUARRIES �T0003032 [2].) But in the south-west
the Philistines reduced the Israelites to great straits (Judg.
5:6). From this oppression Shamgar was raised up to be their
deliverer.
(2.) One of the Edomite chiefs or "dukes" of Mount Seir (Gen.
36:41).
(3.) The second of the three sons of Caleb, the son of
Jephunneh (1 Chr. 4:15).
(4.) The son and successor of Baasha, king of Israel (1 Kings
16:8-10). He was killed while drunk by Zimri, one of the
captains of his chariots, and was the last king of the line of
Baasha. Thus was fullfilled the prophecy of Jehu (6, 7, 11-14).
(5.) The father of Hoshea, the last king of Israel (2 Kings
15:30; 17:1).
"The inhabitants of Elam, or 'the Highlands,' to the east of
Babylon, were called Elamites. They were divided into several
branches, speaking different dialects of the same agglutinative
language. The race to which they belonged was brachycephalic, or
short-headed, like the pre-Semitic Sumerians of Babylonia.
"The earliest Elamite kingdom seems to have been that of
Anzan, the exact site of which is uncertain; but in the time of
Abraham, Shushan or Susa appears to have already become the
capital of the country. Babylonia was frequently invaded by the
Elamite kings, who at times asserted their supremacy over it (as
in the case of Chedorlaomer, the Kudur-Lagamar, or 'servant of
the goddess Lagamar,' of the cuneiform texts).
"The later Assyrian monarchs made several campaigns against
Elam, and finally Assur-bani-pal (about B.C. 650) succeeded in
conquering the country, which was ravaged with fire and sword.
On the fall of the Assyrian Empire, Elam passed into the hands
of the Persians" (A.H. Sayce).
This country was called by the Greeks Cissia or Susiana.
(2.) A descendant of king Saul (1 Chr. 8:37; 9:43).
(3.) The son of Shaphan, one of the two who were sent by
Zedekiah to Nebuchadnezzar, and also took charge of Jeremiah's
letter to the captives in Babylon (Jer. 29:3).
The Jewish eldership was transferred from the old dispensation
to the new. "The creation of the office of elder is nowhere
recorded in the New Testament, as in the case of deacons and
apostles, because the latter offices were created to meet new
and special emergencies, while the former was transmitted from
the earlies times. In other words, the office of elder was the
only permanent essential office of the church under either
dispensation."
The "elders" of the New Testament church were the "pastors"
(Eph. 4:11), "bishops or overseers" (Acts 20:28), "leaders" and
"rulers" (Heb. 13:7; 1 Thess. 5:12) of the flock. Everywhere in
the New Testament bishop and presbyter are titles given to one
and the same officer of the Christian church. He who is called
presbyter or elder on account of his age or gravity is also
called bishop or overseer with reference to the duty that lay
upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).
(2.) An inhabitant of Kirjath-jearim who was "sanctified" to
take charge of the ark, although not allowed to touch it, while
it remained in the house of his father Abinadab (1 Sam. 7:1, 2;
comp. Num. 3:31; 4:15).
(3.) The son of Dodo the Ahohite, of the tribe of Benjamin,
one of the three most eminent of David's thirty-seven heroes (1
Chr. 11:12) who broke through the Philistine host and brought
him water from the well of Bethlehem (2 Sam. 23:9, 16).
(4.) A son of Phinehas associated with the priests in taking
charge of the sacred vessels brought back to Jerusalem after the
Exile (Ezra 8:33).
(5.) A Levite of the family of Merari (1 Chr. 23:21, 22).
The ground of this election to salvation is the good pleasure
of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15:16, 19). God
claims the right so to do (Rom. 9:16, 21).
It is not conditioned on faith or repentance, but is of
soverign grace (Rom. 11:4-6; Eph. 1:3-6). All that pertain to
salvation, the means (Eph. 2:8; 2 Thess. 2:13) as well as the
end, are of God (Acts 5:31; 2 Tim. 2:25; 1 Cor. 1:30; Eph. 2:5,
10). Faith and repentance and all other graces are the exercises
of a regenerated soul; and regeneration is God's work, a "new
creature."
Men are elected "to salvation," "to the adoption of sons," "to
be holy and without blame before him in love" (2 Thess. 2:13;
Gal. 4:4, 5; Eph. 1:4). The ultimate end of election is the
praise of God's grace (Eph. 1:6, 12). (See PREDESTINATION.)
(2.) The son of Dodo, and one of David's warriors (2 Sam.
23:24).
His sons Hophni and Phinehas grossly misconducted themselves,
to the great disgust of the people (1 Sam. 2:27-36). They were
licentious reprobates. He failed to reprove them so sternly as
he ought to have done, and so brought upon his house the
judgment of God (2:22-33; 3:18). The Israelites proclaimed war
against the Philistines, whose army was encamped at Aphek. The
battle, fought a short way beyond Mizpeh, ended in the total
defeat of Israel. Four thousand of them fell in "battle array".
They now sought safety in having the "ark of the covenant of the
Lord" among them. They fetched it from Shiloh, and Hophni and
Phinehas accompanied it. This was the first time since the
settlement of Israel in Canaan that the ark had been removed
from the sanctuary. The Philistines put themselves again in
array against Israel, and in the battle which ensued "Israel was
smitten, and there was a very great slaughter." The tidings of
this great disaster were speedily conveyed to Shiloh, about 20
miles distant, by a messenger, a Benjamite from the army. There
Eli sat outside the gate of the sanctuary by the wayside,
anxiously waiting for tidings from the battle-field. The full
extent of the national calamity was speedily made known to him:
"Israel is fled before the Philistines, there has also been a
great slaughter among the people, thy two sons Hophni and
Phinehas are dead, and the ark of God is taken" (1 Sam.
4:12-18). When the old man, whose eyes were "stiffened" (i.e.,
fixed, as of a blind eye unaffected by the light) with age,
heard this sad story of woe, he fell backward from off his seat
and died, being ninety and eight years old. (See ITHAMAR.)
Eli, Heb. eli, "my God", (Matt. 27:46), an exclamation used by
Christ on the cross. Mark (15:34), as usual, gives the original
Aramaic form of the word, Eloi.
(2.) A son of Helon, and chief of the tribe of Zebulun at the
time of the census in the wilderness (Num. 1:9; 2:7).
(3.) The son of Jesse, and brother of David (1 Sam. 16:6). It
was he who spoke contemptuously to David when he proposed to
fight Goliath (1 Sam. 17:28).
(4.) One of the Gadite heroes who joined David in his
stronghold in the wilderness (1 Chr. 12:9).
(2.) A mighty man of war, a Benjamite (2 Chr. 17:17).
(3.) An Aramite of Zobah, captain of a marauding band that
troubled Solomon (1 Kings 11:23).
(2.) The son of Abiud, of the posterity of Zerubbabel (Matt.
1:13).
(3.) The son of Hilkiah, who was sent to receive the message
of the invading Assyrians and report it to Isaiah (2 Kings
18:18; 19:2; Isa. 36:3; 37:2). In his office as governor of the
palace of Hezekiah he succeeded Shebna (Isa. 22:15-25). He was a
good man (Isa. 22:20; 2 Kings 18:37), and had a splendid and
honourable career.
(4.) The original name of Jehoiakim, king of Judah (2 Kings
23:34). He was the son of Josiah.
(2.) This name also occurs as that of a Gilonite, the son of
Ahithophel, and one of David's thirty warriors (2 Sam. 23:34).
perhaps these two were the same person.
Eliashib -
whom God will restore. (1.) A priest, head of one of the courses
of the priests of the time of David (1 Chr. 24:12).
(2.) A high priest in the time of Ezra and Nehemiah (Neh.
12:22, 23). He rebuilt the eastern city wall (3:1), his own
mansion being in that quarter, on the ridge Ophel (3:20, 21).
His indulgence of Tobiah the Ammonite provoked the indignation
of Nehemiah (13:4, 7).
(2.) A Gadite who joined David in the hold at Ziklag (1 Chr.
12:11).
(3.) One of the overseers of the offerings in the reign of
Hezekiah (2 Chr. 31:13).
(2.) The son of Becher, and grandson of Benjamin (1 Chr. 7:8).
(3.) One of the two sons of Moses, born during his sojourn in
Midian (Ex. 18:4; 1 Chr. 23:15, 17). He remained with his mother
and brother Gershom with Jethro when Moses returned to Egypt.
(Ex. 18:4). They were restored to Moses when Jethro heard of his
departure out of Egypt.
(4.) One of the priests who blew the trumpet before the ark
when it was brought to Jerusalem (1 Chr. 15:24).
(5.) Son of Zichri, and chief of the Reubenites under David (1
Chr. 27:16).
(6.) A prophet in the time of Jehoshaphat (2 Chr. 20:37).
Others of this name are mentioned Luke 3:29; Ezra 8:16; 10:18,
23, 31.
(2.) The son of Tohu, and grandfather of Elkanah (1 Sam. 1:1).
He is called also Eliel (1 Chr. 6:34) and Eliab (6:27).
(3.) One of the captains of thousands of Manasseh who joined
David at Ziklag (1 Chr. 12:20).
(4.) One of the family of Obed-edom, who were appointed
porters of the temple under David (1 Chr. 26:7).
Having delivered his message to Ahab, he retired at the
command of God to a hiding-place by the brook Cherith, beyond
Jordan, where he was fed by ravens. When the brook dried up God
sent him to the widow of Zarephath, a city of Zidon, from whose
scanty store he was supported for the space of two years. During
this period the widow's son died, and was restored to life by
Elijah (1 Kings 17: 2-24).
During all these two years a famine prevailed in the land. At
the close of this period of retirement and of preparation for
his work (comp. Gal. 1:17, 18) Elijah met Obadiah, one of Ahab's
officers, whom he had sent out to seek for pasturage for the
cattle, and bade him go and tell his master that Elijah was
there. The king came and met Elijah, and reproached him as the
troubler of Israel. It was then proposed that sacrifices should
be publicly offered, for the purpose of determining whether Baal
or Jehovah were the true God. This was done on Carmel, with the
result that the people fell on their faces, crying, "The Lord,
he is the God." Thus was accomplished the great work of Elijah's
ministry. The prophets of Baal were then put to death by the
order of Elijah. Not one of them escaped. Then immediately
followed rain, according to the word of Elijah, and in answer to
his prayer (James 5:18).
Jezebel, enraged at the fate that had befallen her priests of
Baal, threatened to put Elijah to death (1 Kings 19:1-13). He
therefore fled in alarm to Beersheba, and thence went alone a
day's journey into the wilderness, and sat down in despondency
under a juniper tree. As he slept an angel touched him, and said
unto him, "Arise and eat; because the journey is too great for
thee." He arose and found a cake and a cruse of water. Having
partaken of the provision thus miraculously supplied, he went
forward on his solitary way for forty days and forty nights to
Horeb, the mount of God, where he took up his abode in a cave.
Here the Lord appeared unto him and said, "What dost thou here,
Elijah?" In answer to his despondent words God manifests to him
his glory, and then directs him to return to Damascus and anoint
Hazael king over Syria, and Jehu king over Israel, and Elisha to
be prophet in his room (1 Kings 19:13-21; comp. 2 Kings 8:7-15;
9:1-10).
Some six years after this he warned Ahab and Jezebel of the
violent deaths they would die (1 Kings 21:19-24; 22:38). He
also, four years afterwards, warned Ahaziah (q.v.), who had
succeeded his father Ahab, of his approaching death (2 Kings
1:1-16). (See NABOTH.) During these intervals he
probably withdrew to some quiet retirement, no one knew where.
His interview with Ahaziah's messengers on the way to Ekron, and
the account of the destruction of his captains with their
fifties, suggest the idea that he may have been in retirement at
this time on Mount Carmel.
The time now drew near when he was to be taken up into heaven
(2 Kings 2:1-12). He had a presentiment of what was awaiting
him. He went down to Gilgal, where was a school of the prophets,
and where his successor Elisha, whom he had anointed some years
before, resided. Elisha was solemnized by the thought of his
master's leaving him, and refused to be parted from him. "They
two went on," and came to Bethel and Jericho, and crossed the
Jordan, the waters of which were "divided hither and thither"
when smitten with Elijah's mantle. Arrived at the borders of
Gilead, which Elijah had left many years before, it "came to
pass as they still went on and talked" they were suddenly
separated by a chariot and horses of fire; and "Elijah went up
by a whirlwind into heaven, "Elisha receiving his mantle, which
fell from him as he ascended.
No one of the old prophets is so frequently referred to in the
New Testament. The priests and Levites said to the Baptist (John
1:25), "Why baptizest thou, if thou be not that Christ, nor
Elias?" Paul (Rom. 11:2) refers to an incident in his history to
illustrate his argument that God had not cast away his people.
James (5:17) finds in him an illustration of the power of
prayer. (See also Luke 4:25; 9:54.) He was a type of John the
Baptist in the sternness and power of his reproofs (Luke 9:8).
He was the Elijah that "must first come" (Matt. 11:11, 14), the
forerunner of our Lord announced by Malachi. Even outwardly the
Baptist corresponded so closely to the earlier prophet that he
might be styled a second Elijah. In him we see "the same
connection with a wild and wilderness country; the same long
retirement in the desert; the same sudden, startling entrance on
his work (1 Kings 17:1; Luke 3:2); even the same dress, a hairy
garment, and a leathern girdle about the loins (2 Kings 1:8;
Matt. 3:4)."
How deep the impression was which Elijah made "on the mind of
the nation may be judged from the fixed belief, which rested on
the words of Malachi (4:5, 6), which many centuries after
prevailed that he would again appear for the relief and
restoration of the country. Each remarkable person as he arrives
on the scene, be his habits and characteristics what they may,
the stern John equally with his gentle Successor, is proclaimed
to be Elijah (Matt. 11:13, 14; 16:14; 17:10; Mark 9:11; 15:35;
Luke 9:7, 8; John 1:21). His appearance in glory on the mount of
transfiguration does not seem to have startled the disciples.
They were 'sore afraid,' but not apparently surprised."
(2.) The Elijah spoken of in 2 Chr. 21:12-15 is by some
supposed to be a different person from the foregoing. He lived
in the time of Jehoram, to whom he sent a letter of warning
(comp. 1 Chr. 28:19; Jer. 36), and acted as a prophet in Judah;
while the Tishbite was a prophet of the northern kingdom. But
there does not seem any necessity for concluding that the writer
of this letter was some other Elijah than the Tishbite. It may
be supposed either that Elijah anticipated the character of
Jehoram, and so wrote the warning message, which was preserved
in the schools of the prophets till Jehoram ascended the throne
after the Tishbite's translation, or that the translation did
not actually take place till after the accession of Jehoram to
the throne (2 Chr. 21:12; 2 Kings 8:16). The events of 2 Kings 2
may not be recorded in chronological order, and thus there may
be room for the opinion that Elijah was still alive in the
beginning of Jehoram's reign.
(2.) The son of Esau by his wife Adah, and father of several
Edomitish tribes (Gen. 36:4, 10, 11, 16).
(2.) One of the sons of David born at Jerusalem (1 Chr. 3:6;
14:5); called Elpalet in 1 Chr. 14:5. Also another of David's
sons (1 Chr. 3:8); called Eliphalet in 2 Sam. 5:16; 1 Chr. 14:7.
(3.) A descendant of king Saul through Jonathan (1 Chr. 8:39).
After Elijah's departure, Elisha returned to Jericho, and
there healed the spring of water by casting salt into it (2
Kings 2:21). We next find him at Bethel (2:23), where, with the
sternness of his master, he cursed the youths who came out and
scoffed at him as a prophet of God: "Go up, thou bald head." The
judgment at once took effect, and God terribly visited the
dishonour done to his prophet as dishonour done to himself. We
next read of his predicting a fall of rain when the army of
Jehoram was faint from thirst (2 Kings 3:9-20); of the
multiplying of the poor widow's cruse of oil (4:1-7); the
miracle of restoring to life the son of the woman of Shunem
(4:18-37); the multiplication of the twenty loaves of new barley
into a sufficient supply for an hundred men (4:42-44); of the
cure of Naaman the Syrian of his leprosy (5:1-27); of the
punishment of Gehazi for his falsehood and his covetousness; of
the recovery of the axe lost in the waters of the Jordan
(6:1-7); of the miracle at Dothan, half-way on the road between
Samaria and Jezreel; of the siege of Samaria by the king of
Syria, and of the terrible sufferings of the people in
connection with it, and Elisha's prophecy as to the relief that
would come (2 Kings 6:24-7:2).
We then find Elisha at Damascus, to carry out the command
given to his master to anoint Hazael king over Syria (2 Kings
8:7-15); thereafter he directs one of the sons of the prophets
to anoint Jehu, the son of Jehoshaphat, king of Israel, instead
of Ahab. Thus the three commands given to Elijah (9:1-10) were
at length carried out.
We do not again read of him till we find him on his death-bed
in his own house (2 Kings 13:14-19). Joash, the grandson of
Jehu, comes to mourn over his approaching departure, and utters
the same words as those of Elisha when Elijah was taken away:
"My father, my father! the chariot of Israel, and the horsemen
thereof."
Afterwards when a dead body is laid in Elisha's grave a year
after his burial, no sooner does it touch the hallowed remains
than the man "revived, and stood up on his feet" (2 Kings
13:20-21).
(2.) Another Levite of the line of Heman the singer, although
he does not seem to have performed any of the usual Levitical
offices. He was father of Samuel the prophet (1 Chr. 6:27, 34).
He was "an Ephrathite" (1 Sam. 1:1, 4, 8), but lived at Ramah, a
man of wealth and high position. He had two wives, Hannah, who
was the mother of Samuel, and Peninnah.
Elnathan -
whom God has given. (1.) An inhabitant of Jerusalem, the father
of Nehushta, who was the mother of king Jehoiachin (2 Kings
24:8). Probably the same who tried to prevent Jehoiakim from
burning the roll of Jeremiah's prophecies (Jer. 26:22; 36:12).
(2.) Ezra 8:16.
Eltekeh -
God is its fear, a city in the tribe of Dan. It was a city of
refuge and a Levitical city (Josh. 21:23). It has been
identified with Beit-Likia, north-east of latrum.
The embalming of Jacob and Joseph was according to the
Egyptian custom, which was partially followed by the Jews (2
Chr. 16:14), as in the case of king Asa, and of our Lord (John
19:39, 40; Luke 23:56; 24:1). (See PHARAOH.)
Emims -
terrors, a warlike tribe of giants who were defeated by
Chedorlaomer and his allies in the plain of Kiriathaim. In the
time of Abraham they occupied the country east of Jordan,
afterwards the land of the Moabites (Gen. 14:5; Deut. 2:10).
They were, like the Anakim, reckoned among the Rephaim, and were
conquered by the Moabites, who gave them the name of Emims,
i.e., "terrible men" (Deut. 2:11). The Ammonites called them
Zamzummims (2:20).