ENOSH, ENOS

and became the founder of a guild of priestly diviners. When or how this myth became known to the Jews we cannot tell. A trace of an original connexion with the sun-god has been suspected in the 365 years of Enoch's life (the number of days in the solar year). At all events it is highly probable that the Babylonian legend contains the germ of the later conception of Enoch as embodied in the apocalyptic Book of Enoch (c. B.C. 105-64), and the later Book of the Secrets of Enoch, on which see Hastings' DB i. 705(1. — A citation from the Book of Enoch occurs in Jude "'■ ( = En 1' 5», 272). J. Skinner.

ENOSH (Gu 4» J, 5'-" P), ENOS (Lk 3").— The name is poetical, denoting 'man'; the son of Seth, and grandson of Adam. As the time of Cain was marked by sin and violence, so that of Seth was marked by piety. In the days of Enosh men began to ' call with the name of J",' i.e. to use His name in invocations. The name J" having been known practically from the beginning of human life, the writer (J) always employs it in preference to the title ' Elohim.' In E (Ex 3") and P (6") it was not revealed till long afterwards. A. H. M'Neile.

EN-RDIMON ('spring of [the] pomegranate').— One of the settlements of the Judahites after the return from the Exile (Neh IV). In Jos IS*" amongst the towns assigned to Judah we find ' Ain and Kimmon,' and in 19' (ct. 1 Ch 4^2) amongst those assigned to Simeon are ' Ain, Rimmon.' In all these instances there can be little doubt that we ought to read En-rimmon. En-rimmon is probably to be identified with the modern Umm er-Rumamin, about 9 miles N. of Beersheba.

EN-ROGEIi (' spring of the fuller').— In the border of the territory of Judah (Jos 15') and Benjamin (18"). It was outside Jerusalem; and David's spies, Jonathan and Ahimaaz, were here stationed in quest of news of the revolt of Absalom (2 S 17"). Here Adonijah made a feast ' by the stone of Zoheleth,' when he endeavoured to seize the kingdom (1 K 1'). The identification of this spring lies between two places, the Virgin's Foun-tain and Job's Well, both in the Kidron Valley. The strongest argument for the former site is its proximity to a cliff face called Zahweileh, in which an attempt has been made to recognize Zoheleth. This, however, is uncertain, as Zahweileh is a cliff, not an isolated stone. R. A. S. Macalister.

ENSAIYTPLE. — 'Ensample' and 'example' (both from Lat. exemplum) are both used in AV. Tindale has 'ensample' only, and so all the Eng. versions until the Rhemish appeared. That version used 'example' probably as being nearer the Vulg. word exemplum. The AV frequently reveals the influence of the Rhemish version.

EN-SHEMESH (' sun-spring,' Jos 15' 18").— A spring E. of En-rogel, on the way to Jericho. It is believed to be the spring on the Jericho road E. of Olivet, generally known as the 'Apostles' fountain' (,'Ain Had).

ENSIGN.— See Banner.

ENSUE. — The verb 'ensue' is used Intransitively, meaning to follow, in Jth 9* ; and transitively, with the full force of pursue, in 1 P 3".

EN-TAPPtJAH.— A place on the boundary of Manasseh (Jos 17'). Generally identified with a spring near YasMf, in a valley to the S. of Mukhna, which drains into Wady Kanah. The place is probably the Tappuah (wh. see) of Jos 16' 17'.

ENVY. — Envy leads to strife, and division, and rail-ing, and hatred, and sometimes to murder. The Bible classes it with these things (Ro 1" 13»', 1 Co 3>, 2 Co 122", Gal sa, 1 Ti 6«, Tit 3', Ja 3"- «). It is the antipode of Christian love. Envy loveth not, and love envieth not (1 Co 13'). Bacon closes his essay on 'Envy' with tills sentence: 'Envy is the vilest affection and the most depraved ; for which cause it is the proper attribute

EPHER

of the Devil, who is called. The envious man, that soweth tares amongst the wheat by night ; as it always cometh to pass, that Envy worketh subtilly and in the dark, and to the prejudice of good things, such as is the wheat.' Chrysostom said: 'As a moth gnaws a garment, so doth envy consume a man, to be a living anatomy, a skeleton, to be a lean and pale carcass, quickened with a fiend.' These are Scriptural estimates. Envy is devilish, and absolutely inconsistent with the highest lite. Examples abound in the Bible, such as are suggested by the relations between Cain and Abel, Jacob and Esau, Rachel and Leah, Joseph and his brothers, Saul and David, Haman and Mordecai, the elder brother and the prodigal sou, the Roman evangelists of Ph 1" and the Apostle Paul, and many others.

D. A. Hayes.

EP.a!NETUS.— A beloved friend of St. Paul at Rome, greeted in Ro 16'; he was the 'firstfruits of Asia (RV) unto Christ,' i.e. one of the first converts of that province. He was probably a native of Ephesus.

A, J. Maclean.

EPAPHRAS.— Mentioned by St. Paul in Col 1' i", Philem »; and described by him as his 'feUow-servant,' and also as a 'servant' and 'faithful minister' of Christ. He was a native or inhabitant of Colossse (Col 4"2), and as St. Paul's representative (1') founded the Church there (1'). The tact of his prayerful zeal for Laodicea and Hierapolis suggests liis having brought the faith to these cities also (4"). He brought news of the Colossian Church to the Apostle during his first Roman imprisonment, perhaps undertaking the journey to obtain St. Paul's advice as to the heresies that were there prevalent. He is spoken of as St. Paul's 'fellow-prisoner' (Philem "), a title probably mean-ing that his care of the Apostle entailed the practical sharing of his captivity. The Epistle to the Colossians was a result of this visit, and Epaphras brought it back with him to his flock. Epaphras is a shortened form of Epaphroditus (Ph 22=), but, as the name was in common use, it is not probable that the two are to be identified. Charles T. P. Gbierson.

EPAPHRODITUS.— Mentioned by St. Paul in Ph 2^-'" 4", and described by him as his 'brother, fellow-worker, and fellow-soldier' (225). He was the messenger by whom the PhiUppians sent the offerings which fully supplied the necessities of St. Paul during his first Roman imprisonment {^ 4"). In Rome he laboured so zealously for the Church and for the Apostle as to 'hazard' his life (2'"); indeed, he came ' nigh unto death,' but God had mercy on him, and the Apostle was spared this 'sorrow upon sorrow'(v.2'). News of his illness reached PhiUppi, and the distress thus caused his friends made him long to return (v.2«). St. Paul therefore sent him 'the more diligently,' thus relieving their minds, and at the same time lessening ills own sorrows by his knowledge of their joy at receiving him back in health. Apparently the Epistle to the Pliilippians was sent by him.

Charles T. P. Gribrson.

EFHAH. — 1, A son of Midian, descended from Abraham and Keturah (Gn 25'' = 1 Ch 1"), the epony-mous ancestor of an Arabian tribe whose identity is uncertain. This tribe appears in Is 60' as engaged in the transport of gold and frankincense from Sheba. 2. A concubine of Caleb (1 Ch 2"). 3. A Judahite (1 Ch 2<').

BPHAH. — See Weights and Measures.

EPHAI.— Described in Jer 40 (Gr 47)' as 'the Neto-phathite,' whose sons were amongst the 'captains of the forces' who joined Gedaliah at Mizpah, and were murdered along with him by Ishmael (Jer 41').

EPHER. — 1. The name of the second of the sons of Midian mentioned in Gn 25', 1 Ch 1", and recorded as one of the descendants of Abraham by his wife Keturah (Gn 23'). 2. The name of one of the sons of Ezrah

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