Bible Heaven/Bible Heaven.iso/eastons/t0001100

Text File | 1993-10-09 | 46KB | 966 lines

$$T0001100
\Dye\
The art of dyeing is one of great antiquity, although no special
mention is made of it in the Old Testament. The Hebrews probably
learned it from the Egyptians (see Ex. 26:1; 28:5-8), who
brought it to great perfection. In New Testament times Thyatira
was famed for its dyers (Acts 16:14). (See COLOUR »T0000868.)

$$T0001101
\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).

$$T0001102
\Ear\
used frequently in a figurative sense (Ps. 34:15). To "uncover
the ear" is to show respect to a person (1 Sam. 20:2 marg.). To
have the "ear heavy", or to have "uncircumcised ears" (Isa.
6:10), is to be inattentive and disobedient. To have the ear
"bored" through with an awl was a sign of perpetual servitude
(Ex. 21:6).

$$T0001103
\Earing\
an Old English word (from the Latin aro, I plough), meaning
"ploughing." It is used in the Authorized Version in Gen. 45:6;
Ex. 34:21; 1 Sam. 8:12; Deut. 21:4; Isa. 30:24; but the Revised
Version has rendered the original in these places by the
ordinary word to plough or till.

$$T0001104
\Earnest\
The Spirit is the earnest of the believer's destined inheritance
(2 Cor. 1:22; 5:5; Eph. 1:14). The word thus rendered is the
same as that rendered "pledge" in Gen. 38:17-20; "indeed, the
Hebrew word has simply passed into the Greek and Latin
languages, probably through commercial dealings with the
Phoenicians, the great trading people of ancient days.
Originally it meant no more than a pledge; but in common usage
it came to denote that particular kind of pledge which is a part
of the full price of an article paid in advance; and as it is
joined with the figure of a seal when applied to the Spirit, it
seems to be used by Paul in this specific sense." The Spirit's
gracious presence and working in believers is a foretaste to
them of the blessedness of heaven. God is graciously pleased to
give not only pledges but foretastes of future blessedness.

$$T0001105
\Earrings\
rings properly for the ear (Gen. 35:4; Num. 31:50; Ezek. 16:12).
In Gen. 24:47 the word means a nose-jewel, and is so rendered in
the Revised Version. In Isa. 3:20 the Authorized Version has
"ear-rings," and the Revised Version "amulets," which more
correctly represents the original word (lehashim), which means
incantations; charms, thus remedies against enchantment, worn
either suspended from the neck or in the ears of females.
Ear-rings were ornaments used by both sexes (Ex. 32:2).

$$T0001106
\Earth\
(1.) In the sense of soil or ground, the translation of the word
_adamah'_. In Gen. 9:20 "husbandman" is literally "man of the
ground or earth." Altars were to be built of earth (Ex. 20:24).
Naaman asked for two mules' burden of earth (2 Kings 5:17),
under the superstitious notion that Jehovah, like the gods of
the heathen, could be acceptably worshipped only on his own
soil.

  (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).

$$T0001107
\Earthquake\
mentioned among the extraordinary phenomena of Palestine (Ps.
18:7; comp. Hab. 3:6; Nah. 1:5; Isa. 5:25).

  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).

$$T0001108
\East\
(1.) The orient (mizrah); the rising of the sun. Thus "the east
country" is the country lying to the east of Syria, the Elymais
(Zech. 8:7).

  (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.

$$T0001109
\East, Children of the\
the Arabs as a whole, known as the Nabateans or Kedarenes, nomad
tribes (Judg. 6:3,33; 7:12; 8:10).

$$T0001110
\Easter\
originally a Saxon word (Eostre), denoting a goddess of the
Saxons, in honour of whom sacrifices were offered about the time
of the Passover. Hence the name came to be given to the festival
of the Resurrection of Christ, which occured at the time of the
Passover. In the early English versions this word was frequently
used as the translation of the Greek pascha (the Passover). When
the Authorized Version (1611) was formed, the word "passover"
was used in all passages in which this word pascha occurred,
except in Act 12:4. In the Revised Version the proper word,
"passover," is always used.

$$T0001111
\East gate\
(Jer. 19:2), properly the Potter's gate, the gate which led to
the potter's field, in the valley of Hinnom.

$$T0001112
\East sea\
(Joel 2:20; Ezek. 47:18), the Dead Sea, which lay on the east
side of the Holy Land. The Mediterranean, which lay on the west,
was hence called the "great sea for the west border" (Num.
34:6).

$$T0001113
\East wind\
the wind coming from the east (Job 27:21; Isa. 27:8, etc.).
Blight caused by this wind, "thin ears" (Gen. 41:6); the
withered "gourd" (Jonah 4: 8). It was the cause and also the
emblem of evil (Ezek. 17:10; 19:12; Hos. 13:15). In Palestine
this wind blows from a burning desert, and hence is destitute of
moisture necessary for vegetation.

$$T0001114
\Eating\
The ancient Hebrews would not eat with the Egyptians (Gen.
43:32). In the time of our Lord they would not eat with
Samaritans (John 4:9), and were astonished that he ate with
publicans and sinners (Matt. 9:11). The Hebrews originally sat
at table, but afterwards adopted the Persian and Chaldean
practice of reclining (Luke 7:36-50). Their principal meal was
at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The
word "eat" is used metaphorically in Jer. 15:16; Ezek. 3:1; Rev.
10:9. In John 6:53-58, "eating and drinking" means believing in
Christ. Women were never present as guests at meals (q.v.).

$$T0001115
\Ebal\
stony. (1.) A mountain 3,076 feet above the level of the sea,
and 1,200 feet above the level of the valley, on the north side
of which stood the city of Shechem (q.v.). On this mountain six
of the tribes (Deut. 27:12,13) were appointed to take their
stand and respond according to a prescribed form to the
imprecations uttered in the valley, where the law was read by
the Levites (11:29; 29:4, 13). This mountain was also the site
of the first great altar erected to Jehovah (Deut. 27:5-8; Josh.
8:30-35). After this the name of Ebal does not again occur in
Jewish history. (See GERIZIM »T0001465.)

  (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).

$$T0001116
\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).

$$T0001117
\Ebed-melech\
a servant of the king; probably an official title, an Ethiopian,
"one of the eunuchs which was in the king's house;" i.e., in the
palace of Zedekiah, king of Judah. He interceded with the king
in Jeremiah's behalf, and was the means of saving him from death
by famine (Jer. 38:7-13: comp. 39:15-18).

$$T0001118
\Eben-ezer\
stone of help, the memorial stone set up by Samuel to
commemorate the divine assistance to Israel in their great
battle against the Philistines, whom they totally routed (1 Sam.
7:7-12) at Aphek, in the neighbourhood of Mizpeh, in Benjamin,
near the western entrance of the pass of Beth-horon. On this
very battle-field, twenty years before, the Philistines routed
the Israelites, "and slew of the army in the field about four
thousand men" (4:1,2; here, and at 5:1, called "Eben-ezer" by
anticipation). In this extremity the Israelites fetched the ark
out of Shiloh and carried it into their camp. The Philistines a
second time immediately attacked them, and smote them with a
very great slaughter, "for there fell of Israel thirty thousand
footmen. And the ark of God was taken" (1 Sam. 4:10). And now in
the same place the Philistines are vanquished, and the memorial
stone is erected by Samuel (q.v.). The spot where the stone was
erected was somewhere "between Mizpeh and Shen." Some have
identified it with the modern Beit Iksa, a conspicuous and
prominent position, apparently answering all the necessary
conditions; others with Dier Aban, 3 miles east of 'Ain Shems.

$$T0001119
\Eber\
beyond. (1.). The third post-duluvian patriach after Shem (Gen.
10:24; 11:14). He is regarded as the founder of the Hebrew race
(10:21; Num. 24:24). In Luke 3:35 he is called Heber.

  (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).

$$T0001120
\Ebony\
a black, hard wood, brought by the merchants from India to Tyre
(Ezek. 27:15). It is the heart-wood, brought by Diospyros
ebenus, which grows in Ceylon and Southern India.

$$T0001121
\Ebronah\
passage, one of the stations of the Israelites in their
wanderings (Num. 33:34, 35). It was near Ezion-geber.

$$T0001122
\Ecbatana\
(Ezra 6:2 marg.). (See ACHMETHA »T0000069.)

$$T0001123
\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.

$$T0001124
\Eclipse\
of the sun alluded to in Amos 8:9; Micah 3:6; Zech. 14:6; Joel
2:10. Eclipses were regarded as tokens of God's anger (Joel
3:15; Job 9:7). The darkness at the crucifixion has been
ascribed to an eclipse (Matt. 27:45); but on the other hand it
is argued that the great intensity of darkness caused by an
eclipse never lasts for more than six minutes, and this darkness
lasted for three hours. Moreover, at the time of the Passover
the moon was full, and therefore there could not be an eclipse
of the sun, which is caused by an interposition of the moon
between the sun and the earth.

$$T0001125
\Ed\
witness, a word not found in the original Hebrew, nor in the
LXX. and Vulgate, but added by the translators in the Authorized
Version, also in the Revised Version, of Josh. 22:34. The words
are literally rendered: "And the children of Reuben and the
children of Gad named the altar. It is a witness between us that
Jehovah is God." This great altar stood probably on the east
side of the Jordan, in the land of Gilead, "over against the
land of Canaan." After the division of the Promised Land, the
tribes of Reuben and Gad and the half-tribe of Manasseh, on
returning to their own settlements on the east of Jordan (Josh.
22:1-6), erected a great altar, which they affirmed, in answer
to the challenge of the other tribes, was not for sacrifice, but
only as a witness ('Ed) or testimony to future generations that
they still retained the same interest in the nation as the other
tribes.

$$T0001126
\Edar\
tower of the flock, a tower between Bethlehem and Hebron, near
which Jacob first halted after leaving Bethlehem (Gen. 35:21).
In Micah 4:8 the word is rendered "tower of the flock" (marg.,
"Edar"), and is used as a designation of Bethlehem, which
figuratively represents the royal line of David as sprung from
Bethlehem.

$$T0001127
\Eden\
delight. (1.) The garden in which our first parents dewlt (Gen.
2:8-17). No geographical question has been so much discussed as
that bearing on its site. It has been placed in Armenia, in the
region west of the Caspian Sea, in Media, near Damascus, in
Palestine, in Southern Arabia, and in Babylonia. The site must
undoubtedly be sought for somewhere along the course of the
great streams the Tigris and the Euphrates of Western Asia, in
"the land of Shinar" or Babylonia. The region from about lat. 33
degrees 30' to lat. 31 degrees, which is a very rich and fertile
tract, has been by the most competent authorities agreed on as
the probable site of Eden. "It is a region where streams abound,
where they divide and re-unite, where alone in the Mesopotamian
tract can be found the phenomenon of a single river parting into
four arms, each of which is or has been a river of consequence."

  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).

$$T0001128
\Eder\
flock. (1.) A city in the south of Judah, on the border of
Idumea (Josh. 15:21).

  (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).

$$T0001129
\Edom\
(1.) The name of Esau (q.v.), Gen. 25:30, "Feed me, I pray thee,
with that same red pottage [Heb. haadom, haadom, i.e., 'the red
pottage, the red pottage'] ...Therefore was his name called
Edom", i.e., Red.

  (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.

$$T0001130
\Edrei\
mighty; strength. (1.) One of the chief towns of the kingdom of
Bashan (Josh. 12:4, 5). Here Og was defeated by the Israelites,
and the strength of the Amorites broken (Num. 21:33-35). It
subsequently belonged to Manasseh, for a short time apparently,
and afterwards became the abode of banditti and outlaws (Josh.
13:31). It has been identified with the modern Edr'a, which
stands on a rocky promontory on the south-west edge of the Lejah
(the Argob of the Hebrews, and Trachonitis of the Greeks). The
ruins of Edr'a are the most extensive in the Hauran. They are 3
miles in circumference. A number of the ancient houses still
remain; the walls, roofs, and doors being all of stone. The wild
region of which Edrei was the capital is thus described in its
modern aspect: "Elevated about 20 feet above the plain, it is a
labyrinth of clefts and crevasses in the rock, formed by
volcanic action; and owing to its impenetrable condition, it has
become a refuge for outlaws and turbulent characters, who make
it a sort of Cave of Adullam...It is, in fact, an impregnable
natural fortress, about 20 miles in length and 15 in breadth"
(Porter's Syria, etc.). Beneath this wonderful city there is
also a subterranean city, hollowed out probably as a refuge for
the population of the upper city in times of danger. (See BASHAN
»T0000461.)

  (2.) A town of Naphtali (Josh. 19:37).

$$T0001131
\Effectual call\
See CALL »T0000694.

$$T0001132
\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."

$$T0001133
\Egg\
(Heb. beytsah, "whiteness"). Eggs deserted (Isa. 10:14), of a
bird (Deut. 22:6), an ostrich (Job 39:14), the cockatrice (Isa.
59:5). In Luke 11:12, an egg is contrasted with a scorpion,
which is said to be very like an egg in its appearance, so much
so as to be with difficulty at times distinguished from it. In
Job 6:6 ("the white of an egg") the word for egg (hallamuth')
occurs nowhere else. It has been translated "purslain" (R.V.
marg.), and the whole phrase "purslain-broth", i.e., broth made
of that herb, proverbial for its insipidity; and hence an
insipid discourse. Job applies this expression to the speech of
Eliphaz as being insipid and dull. But the common rendering,
"the white of an egg", may be satisfactorily maintained.

$$T0001134
\Eglah\
a heifer, one of David's wives, and mother of Ithream (2 Sam.
3:5; 1 Chr. 3:3). According to a Jewish tradition she was
Michal.

$$T0001135
\Eglaim\
two ponds, (Isa. 15:8), probably En-eglaim of Ezek. 47:10.

$$T0001136
\Eglon\
the bullock; place of heifers. (1.) Chieftain or king of one of
the Moabite tribes (Judg. 3:12-14). Having entered into an
alliance with Ammon and Amalek, he overran the trans-Jordanic
region, and then crossing the Jordan, seized on Jericho, the
"city of palm trees," which had been by this time rebuilt, but
not as a fortress. He made this city his capital, and kept
Israel in subjection for eighteen years. The people at length
"cried unto the Lord" in their distress, and he "raised them up
a deliverer" in Ehud (q.v.), the son of Gera, a Benjamite.

  (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 »T0002228.)

$$T0001137
\Egypt\
the land of the Nile and the pyramids, the oldest kingdom of
which we have any record, holds a place of great significance in
Scripture.

  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.

$$T0001138
\Ehud\
union. (1.) A descendant of Benjamin (1 Chr. 7:10), his
great-grandson.

  (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.

$$T0001139
\Ekron\
firm-rooted, the most northerly of the five towns belonging to
the lords of the Philistines, about 11 miles north of Gath. It
was assigned to Judah (Josh. 13:3), and afterwards to Dan
(19:43), but came again into the full possession of the
Philistines (1 Sam. 5:10). It was the last place to which the
Philistines carried the ark before they sent it back to Israel
(1 Sam. 5:10; 6:1-8). There was here a noted sanctuary of
Baal-zebub (2 Kings 1: 2, 3, 6, 16). Now the small village Akir.
It is mentioned on monuments in B.C. 702, when Sennacherib set
free its king, imprisoned by Hezekiah in Jerusalem, according to
the Assyrian record.

$$T0001140
\Elah\
terebinth or oak. (1.) Valley of, where the Israelites were
encamped when David killed Goliath (1 Sam. 17:2, 19). It was
near Shochoh of Judah and Azekah (17:1). It is the modern Wady
es-Sunt, i.e., "valley of the acacia." "The terebinths from
which the valley of Elah takes its name still cling to their
ancient soil. On the west side of the valley, near Shochoh,
there is a very large and ancient tree of this kind known as the
'terebinth of Wady Sur,' 55 feet in height, its trunk 17 feet in
circumference, and the breadth of its shade no less than 75
feet. It marks the upper end of the Elah valley, and forms a
noted object, being one of the largest terebinths in Palestine."
Geikie's, The Holy Land, etc.

  (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).

$$T0001141
\Elam\
highland, the son of Shem (Gen. 10:22), and the name of the
country inhabited by his descendants (14:1, 9; Isa. 11:11; 21:2,
etc.) lying to the east of Babylonia, and extending to the shore
of the Mediterranean, a distance in a direct line of about 1,000
miles. The name Elam is an Assyrian word meaning "high."

  "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.

$$T0001142
\Elasah\
God made. (1.) One of the descendants of Judah, of the family of
Hezron (1 Chr. 2:39, "Eleasah").

  (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).

$$T0001143
\Elath\
grove; trees, (Deut. 2:8), also in plural form Eloth (1 Kings
9:26, etc.); called by the Greeks and Romans Elana; a city of
Idumea, on the east, i.e., the Elanitic, gulf, or the Gulf of
Akabah, of the Red Sea. It is first mentioned in Deut. 2:8. It
is also mentioned along with Ezion-geber in 1 Kings 9:26. It was
within the limits of Solomon's dominion, but afterwards
revolted. It was, however, recovered and held for a time under
king Uzziah (2 Kings 14:22). Now the ruin Aila.

$$T0001144
\El-Bethel\
God of Bethel, the name of the place where Jacob had the vision
of the ladder, and where he erected an altar (Gen. 31:13; 35:7).

$$T0001145
\Eldad\
whom God has loved, one of the seventy elders whom Moses
appointed (Num. 11:26, 27) to administer justice among the
people. He, with Medad, prophesied in the camp instead of going
with the rest to the tabernacle, as Moses had commanded. This
incident was announced to Moses by Joshua, who thought their
conduct in this respect irregular. Moses replied, "Enviest thou
for my sake? would God that all the Lord's people were prophets"
(Num. 11:24-30; comp. Mark 9:38; Luke 9:49).

$$T0001146
\Elder\
a name frequently used in the Old Testament as denoting a person
clothed with authority, and entitled to respect and reverence
(Gen. 50:7). It also denoted a political office (Num. 22:7). The
"elders of Israel" held a rank among the people indicative of
authority. Moses opened his commission to them (Ex. 3:16). They
attended Moses on all important occasions. Seventy of them
attended on him at the giving of the law (Ex. 24:1). Seventy
also were selected from the whole number to bear with Moses the
burden of the people (Num. 11:16, 17). The "elder" is the
keystone of the social and political fabric wherever the
patriarchal system exists. At the present day this is the case
among the Arabs, where the sheik (i.e., "the old man") is the
highest authority in the tribe. The body of the "elders" of
Israel were the representatives of the people from the very
first, and were recognized as such by Moses. All down through
the history of the Jews we find mention made of the elders as
exercising authority among the people. They appear as governors
(Deut. 31:28), as local magistrates (16:18), administering
justice (19:12). They were men of extensive influence (1 Sam.
30:26-31). In New Testament times they also appear taking an
active part in public affairs (Matt. 16:21; 21:23; 26:59).

  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).

$$T0001147
\Elealeh\
God has ascended, a place in the pastoral country east of
Jordan, in the tribe of Reuben (Num. 32:3, 37). It is not again
mentioned till the time of Isaiah (15:4; 16:9) and Jeremiah
(48:34). It is now an extensive ruin called el-A'al, about one
mile north-east of Heshbon.

$$T0001148
\Eleazar\
God has helped. (1.) The third son of Aaron (Ex. 6:23). His
wife, a daughter of Putiel, bore him Phinehas (Ex. 6:25). After
the death of Nadab and Abihu (Lev. 10:12; Num. 3:4) he was
appointed to the charge of the sanctuary (Num. 3:32). On Mount
Hor he was clothed with the sacred vestments, which Moses took
from off his brother Aaron and put upon him as successor to his
father in the high priest's office, which he held for more than
twenty years (Num. 20:25-29). He took part with Moses in
numbering the people (26:3, 4), and assisted at the inauguration
of Joshua. He assisted in the distribution of the land after the
conquest (Josh. 14:1). The high-priesthood remained in his
family till the time of Eli, into whose family it passed, till
it was restored to the family of Eleazar in the person of Zadok
(1 Sam. 2:35; comp. 1 Kings 2:27). "And Eleazar the son of Aaron
died; and they buried him in a hill that pertained to Phinehas
his son" (Josh. 24:33). The word here rendered "hill" is Gibeah,
the name of several towns in Palestine which were generally on
or near a hill. The words may be more suitably rendered, "They
buried him in Gibeah of Phinehas", i.e., in the city of
Phinehas, which has been identified, in accordance with Jewish
and Samaritan traditions, with Kefr Ghuweirah='Awertah, about 7
miles north of Shiloh, and a few miles south-east of Nablus.
"His tomb is still shown there, overshadowed by venerable
terebinths." Others, however, have identified it with the
village of Gaba or Gebena of Eusebius, the modern Khurbet Jibia,
5 miles north of Guphna towards Nablus.

  (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).

$$T0001149
\Election of Grace\
The Scripture speaks (1) of the election of individuals to
office or to honour and privilege, e.g., Abraham, Jacob, Saul,
David, Solomon, were all chosen by God for the positions they
held; so also were the apostles. (2) There is also an election
of nations to special privileges, e.g., the Hebrews (Deut. 7:6;
Rom. 9:4). (3) But in addition there is an election of
individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet.
1:2; John 13:18).

  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
»T0002999.)